The strength and weakness of human reason: or, the important question about the sufficiency of reason to conduct mankind to religion and future happiness, argued between an inquiring Deist and a Christian divine: and the debate compromis'd and determin'd to the satisfaction of both

CORNELL

UNIVERSITY

LIBRARY

BOUGHT WITH THE INCOME
OF THE SAGE ENDOWMENT
FUND GIVEN IN 1891 BY

HENRY WILLIAMS SAGE

olin

Cornell University
Library

The original of tliis book is in
tine Cornell University Library.

There are no known copyright restrictions in
the United States on the use of the text.

http://www.archive.org/details/cu31924029064751

THE

Strength and Weakness

O F "i

HUMAN REASON:

Or, The Important Question about the

Sufficiency of REASON

To Condud Mankind to

Religion and Future Happiness,

Argued between

Ah Inquiring Deiji and a Chrijiian Divine :

AND

The Debate Compromis'd and Determin'd
to the Satisfaftion of both, by an Impar-
tial Moderator.

LONDON:

Printed for J. Pemberton, at the Golden Buck
in Eeetftreet; and R. Hett, at the BiUe and
Crown in the Poultry.

M.DCC.XXXI.

THE

P RE F A C E.

N free and familiar Conferences it
is never required that fuch a juji
Accuracy of Sentiment or Lan-
guage fhould he obferved, or that
Men fhould he confnd to fuch
ExaBnefs of Method^ as in a fet 0nd fudied
Treatije on any appointed I'heme. '-Qccafional
Incidents frequently arife, and turn the, Con-
verfation afide into an unexpected Channel:
Or femetimes, perhaps^ we recall the fame Sub-
jed^ and the fame Senfe may be repeated again^
And in the Warmth of Difcourje fume Free-
doms ofl'hought and Expreffton may break out^
which Jiand in need of the Candour of thoje
that hear them, and 'tis ever allow d in fuch
Cafes.

Let it be noted alfo^ that when Per fins of
different CharaElers are introduced in a free
Difcourfe^ the "Narrator is not hound to de-
fend all that one or any of the 'Parties prefent
A a happ&n

The P R E F A C E.

happen to utter : He will not pretend tofup-
port every thing that Pithander urges in Vin-
dication of the InlufEciency of Human Rea-
Ibn in Matters of Religion ; nor dares he
venture to make all the Conceffions on the Side
ofits Sufficiency, nor advance aU the Suppofi-
tions that Sophronius the Moderator hath
done in this Difpute.

But upon the nsohoh^ if there he any thing

fug^^ed in theje Conferences which may occa-

Jiori liogifto and his Companions^ who are under

Temptations to Infdelity^ to bethink themfelves

a little ; if it may awaken any of them fo far

as to raife fome Doubts about ?j&e Sufficiency of

their boafted Realbn, and lead them to fee and

confefs the Neceffity of Divine Revelation,

in order to reform the World, and to re ft ore

Mankind to true Religion and the Favour of

Gody the Writer hath attain'd his chief D^~

fign, and jh.aU rejoice in the Suecefs.

THE

C •]

THE

Strength and Weakness

O F

Human Reafon,,

ARGUED.
In FOUR CONFERENCES.

The First Conference.

HE declining Suij had abated
the Heat of the Day when So-
phron'ms took his cuftomary
Walk thro' the Fields^ which
boxder'd on . his own Eftate.
Having roved onward, in Meditation, to a
greater Diftance than he firft defign'd, it
came into his Thoughts that he had not
paid a Vifit for two Months before to ' his
Neighbour Logijio ; Sp he call'd in at his

B Door,

2 The Strength and Weaknefs

Door, to pafs away an Hour with him in
friendly Difcourfe, as they were Ibmetimes
wont to do, upon any profitable Theme
that might offer in the vaft and unlimited
Range of Religion or Learning,

hogifio was a young Gentleman of much
larger Circumftances ; and as he had a
fprightly Genius, fo he had taken fome Care
to cultivate it, and was a great Admirer of
Human Reafon. He had often of late fallen
into Company with Ibme of our modern
Infidels, and for Want of due Caution and
better. Acquaintance with the true Grounds
of Chrijitantty ^ he had unhappily imbibed
too many of their Opinions. Yet the Man
had a candid Soul, and leem'd to be fincerely
defirous of Truth : He was ever inquiring
after fome further Evidences of the Chrijiian
Dotlrine, and as heartily attentive to the
Objedions that were made againft it. He had
now feen foraewhat inore than Thirty Years
of Life, and he thought it was high Time to
fettle his Belief and his PradHce in Matters
of Religion, on a Foundation that might
juftify his Condud to his own Confcience,
and to G o D his Judge. He waS willing to
receive an Argument from the Lips of
Laity or Clergy, and could converfe freely
with a Chrijiian Minifter, in Hopes to bor-
row Light and Inftrudion from him : Nor '
would he treat that Rank of Men with thofe
difdainful Airs which are become io falhion-
able among the Prei.n'ers to Infidelity.

Logijio

of Hv MAN Reason.' 3

Logifio had appointed to fpend that very-
Evening in a fet Conference with '^ithander^
the Redor of the Parifh where he dwelt,
upon that important Point of Controverfy,
Whether Human Reafon were fuffic'ient to
guide and condu^ Mankind to future Happ-
nefs ?

Pithander was a Man in Years, but of
vigorous Parts, nor yet declining in his
Realbning Powers : A Perfon of a Grave and
Manly Deportment, and a pious Life, be-
coming his Charader : He was a warm Ad-
vocate for the Chrifiian Faith : He preached
the Golpel with Zeal and Diligence, to the
Edification of his Flock, and had lately
read fbnie Writings of his Excellent Dioce- '
fan, drawn up in an Epiftolary Way, upon
the Subjed of the prefent defign'd Debate,
wherein the Injujfficiency of Human Reajon
in Matters of Religion, was ftrongly main-
tain'd. He publickly recommended both
thefe Pa/loral Letters to the diligent and
ferious Perufal of all his Parifh v for he was
charm'd with thefe Writings, as the beft
Vindication of our holy Religion which he
had ever met with in fo few Pages, and
highly valued it as a noble Defence of Chri-
ftianity, worthy of a Chriflian Bilhop.

Pithander had juft enter'd Logifio' s Houfe,
in order to fulfil their mutual Appointment,
and they were gone down to an elegant
Summer-houfe at the lower End of the
Garden, before Sophronius knock'd at the
B a Gate.

4 'The Strength and Weaknefs

Gate. When he was admitted, he chofe to
take a Turn on the Grafs-plot, while the
Servant went to give Notice to his Mailer.
Logijio efpy'd him afar off; for he was of a
tall and comely Stature, which, together
with his grizzled Hair, had render'd his
Perfon more diftinguilh'd and confpicuous.
" See here (faith he to Pithander) a proper
" Moderator for our intended Debate, if
" you pleale to allow Sophronius to bear a
" Part in the Converfation of the Even-

((

ing.

" I have fome Knowledge of him, reply'd
" Pithander ; he is a Gentleman of good
" Reading, and generally a pretty fair Rea-
" foner : Were it not for one thing, I fhould
" like him very well for a Moderator j for
" I think he is in the main an honeft Man :
" But he indulges fiich a Latitude of
" Thought on fome Subjeds, that I fufped
" he will too eafily allow Reafon to be a
" faffi<^'^^nt Guide to lead Heathens to Hea-
" ven; for he not only fpeaks favourably
•' of the Presbyterians^ but I myfelf onee
" heard him fay, that he believes even the
" Paptfis and the fakers may have fome
" good Things among them, and fome
" good Men too."

" Good Sir, faid Logifio^ when ftiall we
" have done with all thefe Party Diftinc-
*' tions, and this Narrownefs of Spirit ?
" Muft Charity be always a dangerous
" thing ? If you know Sophron'ms, you

" know

q/^ Human Reason. 5,

" know a Man of Ingenuity and Honour ;
" he hath a certain Sagacity with him,
" whereby he fpies the Force of an Argu-
" ment at once, and knows the vaft Diffe-
" rence there is betwixt Difputing and Ca-
" villing: He can tell you immediately
" where an Objeftion pinches hardeft, and
" is fo honeft as to feel and confefs it, even
" when it is urged againft his own Opinions.
" He goes generally to Church, and I take
" him to be a very fincere Believer in his.
" Bible j and upon this Account, my good
" Friend, I have more Reafon to fay, he is
" unfit for a Moderator in our prefent Di-
" fpute, than you can have to think him fo,
" on account of his Moderation and his.ge-
" nerous Charity. I am well alTured, that
" he is no Bigot, that he never runs into
" any Extreams, nor follows any Opinion
" for the fake of Party : I think we may
" fafely take him for a Moderator between
" us ; and I Ihall be glad to have him not
" only Ihew us what he obferves of Strength
" or Weaknefs in our Arguments, but Ihall
*' requeft his final Sentiments on the Theme
" of our Controverfy."

Upon this 'Pithander loon agreed to the
Propolal : " Let him, then, faid he, hear
*' our prelent Debates, if you pleafe, and
" pronounce at laft on the Subjeft.''

By this time Logi/io's Servant had got
down to the Summer-houfe, and having told
his Matter of his new-come Gueft, he was

B 3 order'd

6 The Strength and Weaknefs

order'd immediately to wait on him down
the long Myrtle Walk, and let him know
how much his Company was defired.

When they had paid mutual Salutations,
LogiHo inform'd Sophroriius of the Intent of
their Meeting, of the Subjedt of their in-
tended Conference, and of the Office to
which they had both appointed him j and
they join'd to intreat his Confent. After a
few becoming Excufes, Sophron'ms chofe ra-
ther to obey their Order, than to difappoint
the Defign of the Evening : And fee, faid
he, the Sun grows low, therefore let your
Debate commence.

Upon this, LogiJIo began.

Log. My Bufinefs, Pithander^ is to prove,
that Human Reafon, without any Revelation
from Heaven, is fufficient to guide and conduB
Mankind in a Way of Religion, to the Favour
of God, and future Blejfednefs. Now that we
may underftand one another perfectly, and
keep up the fame Ideas of the Terms we ufe,
throughout the whole Difpute, I will try firft
whether we cannot fettle the Senle of them
to our mutual Satisfadion.

Pith. Then let us hear. Sir, your Expli-
cation of the Terms.

Log. I queftion whether I can do it better
than a late Writer on this Subjeft has done :
ril make ufe of his Words therefore, which
are contain'd in the firft Page of his Book :
I have juft bought it: Here it lies by me in

the

of Human Reason. 7

the Summer-houfe, and I'll read the Lines
to you, Sir, with a very little Alteration.

" By Reajon, I underftand that Faculty or
" Power of the Mind by which Men difcern
" and judge of Right and Wrong, of Good
" and Evil, of Truth and Error, and the
" like. By Matters of Religion^ I under-
" ftand not merely the PraB'tces of Piety to-
" ward God J but of Virtue and Sobriety with
'•' regard to our Neighbours and ourjehes,
" and in general all thofe Things which Men
" are accountable for to the Maker and
" Governor of the Univerfe j and thereby
" render themfclves the proper Objeds of
" Reward or Punifhment, By Guidance and
" Condufi in Matters of Religion^ I under-
" ftand an Ability or Capacity (if carefully
" and faithfully exercifed) to difcover what
" are thefe Duties of Piety and Virtue, or
" what it is which Man in Reafon and Equi-
" ty is accountable for, and which will ren-
" der him the proper Objed of Divine Fa-
" vour or Difpleafure j and likewife a Ca-
" pacity to difcover fuch Motives to enforce
" the Practice of thefe Duties, as will be a
" Balance to all thofe Temptations which
" the prelent Gonftitution of Things una-
" voidably fubjeds him to. And by a Suffi-
*' ciency to guide and conduB: a Man in Matters
" of Religion, I underftand fuch a Capacity
" or Power in Man, when duly exercifed, as
" is fufficient to anfwer thefe Purpofes with-
" out any thing fuperadded j and which will

B 4 " render

% The Strength and Weaknefs

" render him, in Juftice and Equity, inex-
" cufable if he mifcarries."

Give me Leave to add t' is one Thing, that
by mentioning future Blejjedmfs in my State
of the Queftion, you fee I intend to declare
my Profeffion of the Immortality of the Soul,
and a State of Rewards and Punifhments to
be difpenfed in the other World, by God
the righteous Governor and the Judge of all,
according to our Behaviour in the prefent
State. Weil, Plthander^ do you agree to this
Account of the Terms we ftiall ufe in this
Difputc ?

<J>ith. Yes, I think I do. Sir ; for I fee
nothing necelTary to be objeded againft it
at prefent.

Log. Then, fince we have fettled the
Meaning of the Queftion, I will now enter
lipon the Argument, and endeavour to prove
the Sufficiency of Human Realbn to guide
and conduct Men to Happinefs, in a Way of
Religion, tho' they have no Revelation.

'J'ith. I think, Sir, it will be neceflary
for us ftill to inquire, and agree yet more
particulajly, How far this Idea of Religion
reaches, ff'hat an the chief Articles it com-
prehends^ i. e. what are thofe T'ruths which
are neceflary to be known and believed, upon
which thefe Duties depend \ and what are
thofe Duties which are neceflary to be prac-
tifed to obtain the Favour of God, and Hap-
pinefs in another World ?

Log. I

o/ Human Reason. p

Log. I perfedly approve of .your Propofal,
Sir; and when we have fettled thefe Articles,
let us fee Jfr/}^ whether Reafon be not fufR-
cient to guide or injiru^ us in the Know-
ledge of them all ; and afterward we will
debate, whether the fame Reafon cannot hy
them conduB us to Heaven ; /. e. whether
Reafon has not a fufficient natural Power by
proper Motives to inforce the Pradice of the
Duties which it teaches us, and bring us
thereby to Happinefs. Thefe are the two
Things which I mean i>y guiding and con-
ducing.

Pith. I confent to this Method, Sir ; and
fince perhaps you and I fhall hardly agree
at once upon all the Articles of this neceffary
Religion, I propofe that Sophronius may be
defired to reckon them up, as an impartial
Peribn, between us. I hope he will not fail
to do Juftice in this Part of the Argument.

Log. Pray, (Si9/'^ro«/«j-,-pleale to take this
Trouble upon you : It will be no difficult
Matter for you, who are ib well acquainted
with thefe Difputes, to tell us at fo fliort a
Warning, what mere Reafon makes neceffary
for Man to believe and praclife, if ever he
would hope to obtain the Favour of God.

Sofhro. Since you both requefl: it, Gentle-
men, I comply, and venture to give my
Thoughts in this Matter : And I hope I fliall
mention only fuch Articles as you will both
affent to the Necellity of them, and fuch as
I hope alfo you will both believe to be

fufficient,

lo The Strength and Weakncfs

fufficient, where there is no divine Reve-
lation.

Doubtlefs Man muft know and believe, in
the Jirfi place, that there is a God, and that
this God is but One ; for G o d is too jealous
of his Honour and his Dignity, and too
much conccrn'd in this important Point, to
lavifti out Happinefs and his heavenly Fa-
vours on any Perfon who makes other Gods
to become his Rivals-, or who exalts a Crea-
ture, or a meer Chimera.^ into the Throne of
God. He muft believe alfo, that God is a
Being of perfect ffifdom^ ^owsr, and Good-
w/s, and that he is the righteous Governor
of the World.

Man muft alfo know, that he himfelf is a
Creature of' God, furnifti'd with a Faculty
of Under Jiand'mg to percfeive the general Dif-
ference between Good and Evil, in the moft
important Inftances of it^ and endow'd with
a ff^iU^ which is a Power to chufe or to refufe
the Evil or the Good : That he is obliged to
exert thefe Powers or Faculties in a right
Manner, both toward God and toward him-
felf, as well as his Ne'ighbour. I don't infift
upon it, that he muft know thefe Propofi-
tions explicitly, and in a Philofophical Man-
ner ; but he muft have fome fort of Con-
fcioufnefs of his own natural Powers, to
know and diftinguilh, to chufe or to refufe
Good or Evil, and his Obligations to inquire
and pradife what is Good, and to avoid what
is Evil.

As

o/ Human Reason. ii

As for the Duties that relate to God, Man
is obliged to worftiip him with Keverencc,
to honour him in his Heart and Life, on the
Account of his Wifdom and Power mani-
fefted in the World ; to fear his Majefty, to
love him, and hope in his Goodnefs, to give
him Thanks for what Inftances of it he par-
takes of, to feek to him for what Bleffings he
wants, and to carry it toward him in all
Things as his Maker, his Lord, and his Go-
vernor.

He muft know alfo, that fince God is a
righteous Governor, if he does not make
Good Men happy in this World, and the
Wicked miferable, then there muft be ano-
ther World, wherein he will appoint Hap-
pinefs for the Good, and Mifery for the
Wicked ; and that he will, fome Time or
other, diftribute Rewards and Punifliments
to all Perlbns, according to their Behaviour :
For this has a very confiderable Influence
into all Holinefs of Life, and every Part of
Morality.

As for the Duties which relate to other
Men, every Man muft know and believe,
that as he is placed here amongft a Multi-
tude of Fellow Creatures of his own Species
or Kind, he is bound to pradife Truth or
Veracity, Juftice and Goodnefs toward them,
according to the feveral Relations in which
he may ftand, as a Father, Brother, Son, Huf-
band. Neighbour, Subjed, Mafter, Servant,

Buyer, Seller, &c.

And

1 2 ^he Strength and Weaknefs

And with Regard to himfelf^ he muft
Icnow that he is bound to exercife Sobriety
and Temperance, and to maintain a due
Government over his Appetites and Paffions,
that they run not into Excefs and Extrava-
gance.

And finally, fince every Man will fre-
quently find himlelf coming fhort of his
Duty to God and Man, and betray'd into
Sin by the Strength of his Temptations, his
Appetites and Paffions, in the various Occur-
rences of Life, he muft repent of his Sins,
be fiiicerely forry for what he has done amifs,
humbly ask Forgivenels of God, and en-
deavour to ferve and pleafe him in all Things
for the Time to come, and he muft exercife
a Hope or Truft in the Mercy of G o d, that
upon Repentance and new Obedience, God
will forgive Sinners, and take them again
into his Favour.

Pith. I grant that thefe Articles feem to
be the Sum and Subftance of Natural Reli-
gion, , and the moft important and necelTary
Parts 6f it- : And I thank you, Sophroniiis^
for io particular an Enumeration of them :
Tho' if i had a mind to difpute, I would
inquire, whether there were not ibme more
Particulars necefTary to complete true Reli-
gion ; I mean, the Religion of Sinning Crea-
tures, in order to obtain the Favour of God ;
and if I fhould ftrenuoufly infift upon thele
Things, Logifo^ perhaps you would find it

hard

o/ Human Reason. 15

hard to exclude them utterly from fuch a
Religion as ftiall be efFedual to Salvation.

Log. And if I had a mind, Pithander^ to
difpute too, I would fay, here are feveral
more Articles brought together than I thought
of, and our Friend Sophronius hath named
too many Fundamentals for a Heathen to
believe and pra£life. But in the main, I
confefs, I know not well how to reject them
with Juftice ; and, to avoid Contention, for
the prefent I will fubrait to this Enumera-
tion, and we will argue upon them.

Sophro. Gentlemen, I would fain have this
Matter well adjufted and agreed between
you in the very Beginning of your Debate,
that there may be no Altercation about it
afterward. If you pleafe therefore, I will
very briefly give you my Reafbns, why I
fuppofe thefe Articles of Belief and Praftice
to be fufficient, where there is no Revela-
tion, to lead Men into the Favour of God,
and alio why I can allow of very little Abate-
ment of them; tho* I am fatisfy'd, many
Perfons, and even fome of the Chriftian
Faith, have been faved without any formal
Knowledge of them in a regular Scheme of
Propofitions.

Firp then, I can hardly think that a God
of Holinefs and Juftice will require lefs than
what I have reprefented, in order to obtain
his Favour, and future Happinefs : For thofe
Perfons muft be very unfit Inhabitants for
Heayen, where Happinefs confifts in the

Know-

14 T^e Strength and Weakhefs

Knowledge and Love of God, who have
never learnt on Earth to Icnow, and love, and
honour the only true God, or who do not
acknowledge him as Governor of the World,
nor hope nor fear any Rewards or Punifti-
ments ftom his Hands, or who bear no true
Love to their Neighbour, nor govern them-
felves by any Rules of Sobriety, but allow
and praftife Injuftice and Intemperance, or
who never repent of former Sins, nor ask
G o D to forgive them.

On the other hand, thofe who Icnow and
fear, who love and honour the only true
God, and are defirous to know his Will,
and to obey it as far as they know it, who
are fbber with regard to their own Conduct,
and juft and merciful with regard to their
Neighbours, who are fenfible they often fail
in their Duty, and fincerely repent of Sin,
who implore Forgivenefs of God, and hope
in his Mercy ; thefe Perfons, I fay, muft
certainly be in the main approved of God,
notwithftanding their many Failings. And
I think God ii too merciful a Being to con-
demn fuch Perfons to everlafting Punifliment,
or finally to rejeft thofe who fincerely love
and obey him, tho' in Arid Juftice their
many Sins and Failings may defervc it.
'^ithander will pleafe to remember alfo, that
God himfelf has told us by the Apoftle
Peter, Ads x. 2) 5- I^^ ^^^y Nation he that
feareth God and worketh Righteoufnefs is
accepted with him, tho' it is not fuppofed

that

o/ Human Reason. ly

that any Man can do it in full Perfec-
tion.

Log. Well, Pithander, what have you to
fay againft thefe Reafonings ? For my part,
I think they carry great Force with them ;
and we may both readily give our Affent.
I will therefore begin my Argument, if you
pleale ?

9ith. I am very unwilling to oppole what
Sophronius has faid : But I hope he will not
take it ill, if 1 ask the Favour of an Anfwer
to one Qiieltion, before I give my complete
Affent to it, and before our Debate b6gin ?

Sophro. With utmoft Freedom, Sir, pro-
pofe any Objedion, and I will either give a
fair Anfwer to the Difficulty you propofe,
or fubmit to the Force of it, and retrad my
Opinion in this Matter \ for I'm always ready
to learn and receive Inftrudion from any
Man, and particularly from Gentlemen of
your Cloth ; tho' I dare fubjecl my Under-
ftanding and Confcience to no Matter but
Chrifi.

'^itb. Then, Sir, fince you thus roundly
profefs yourfelf a Chriftian, I would take the
Freedom to inquire, whether in every Dif-
CO very of Grace and Mercy which God has
made to finful Mankind, he has not always
enjoin'd fome pofitive Inftitution and Duty,
over and above the mere Duties which the
Light of Nature or Realbn could dictate to
innocent or finful Man ? When he gave
our firft Parents any Hope of Favour after

their

1 6 The Strength and Weaknels

their Sin, did he not enjoin Sacrifices, at
leaft as a Shadow or Token of Atonement ?
Did he not appoint fome Faith or Hope in
a Mediator or Saviour, (v2z.) the Seed of the
Woman^ that Jhould break the Head of the
Serpent^ or deftroy the Works of the Devil?
Was not this pofitivc Inftitution of Sacrifices
continued alfo to t^oah and to Abraham^
together with fbme clearer Accounts of a
Mefjiah given to Jhraham^ and a Demand of
Hope or Truft in him ? Were not the fame
pofitive Inftitutions and Requirements of
Sacrifice and Truft in a Mejftah^ a Saviour,
given to Mofes and the Jews^ together with
many other Rites and Ceremonies, in order
to their Acceptance with God ? And when
Jefus Chriji came into the World, a Faith
or Truft in this Meffiah^ or a Truft in the
Mercy of God thro' him, was made a ne-
ceflary Qualification of our Acceptance with
God, befides Repentance and new Obedi-
ence, and an humble Defire of the Forgive-
nefs of paft Offences.

I grant indeed, that the Ordinances which
were given to Abraham^ to the Jews^ and
to the Gentiles to whom the Gofpel of Chriji
was preached, were not required of all the
World. The Ipecial Rules given to Abra-
ham obliged the Family of Abraham ; thofe
given to Mofes obliged only the Jews ; the
particular and pofitive Duties of Chripianity
could oblige no Families or Nations but
thofe to whom they were once made known :

But

o/" Human Reason* 1/

But the pofitive Inftitution of Sacrifices, and
the Hopes of fome proitiifed Saviour were ap-
pointed to Adam and Noah^ and their Fami-
lies,- and thefe Appointments therefore belong
to all Nations of Mankind, for they were given
to them all in thofe two general Fathers of the
World. My Query now is, Whether or no any
Nations under Heaven, who never heard of
Chriji, can have any comfortable Hopes of Ac-
ceptance with God if they pracSife not thefe po-
fitive Duties of Revelation, viz. Sacrifices, and
T?7//? in fome Saviour, over and above the na-
tural Duties of Repentance, afking Pardon of
God, and new Obedience, which the Light
of Nature requires of every Sinner ?

Sophro. Your Query, Pithander, is of great
Importance in this Controverfy; and I am
glad you ilarted it, that I may clear the Stage
for your further Difpute, and make your Work
the eafier on both Sides.

I readily grant, that in every Difcovery of
divine Mercy to finful Men, there hath been
fometjiing of fuch pofitive Infi:itutions requir'd,
as well as the natural Duties of Repentance
and future Obedience, _&c. But let us confi-
derj firfi, that God is a Being of infinite
Goodnefs and Holinefs in himfelf, and there-
fore mufl: delight to exercife Mercy toward
thofe who remrn fincereiy to his Fear, and
Love, and Holinefs, and are fo far Partakers
of his Likenefs. Let us confider in the fecond
Place, that the Duties of Repentance, the
Fear and Love of God, and new Obedience,

C and

1 8 The Strength and Weaknefs

and humbly feeking of Pardon at the Hands
of God, are much more important Qualifica-
tions to fit a Soul for the Favour of his Maker,
and for heavenly BlefTednels, than any pofitive
Rites or Appointments w^hatfoever : And let us
in the third Place confider yet further, that
God has made this the avowed Rule of our Duty
and of his Dealings with Men, that he loves and
values Mercy more than Sacrifice^ i. e. that he
efteems and prefers the Duties of Morality and
Piety above any pofitive Rules or Rites : Now
upon all thefe Confiderations, I think, we
may be bold to fay, that if thefe Duties of
true Repentance, humble Requefts of Forgive-
nefs, and Endeavours after new Obedience,
be performed according to the prefent utmoft
Capacity of a finful Creature, who is not ac-
quainted with any pofitive Duties of divine In-
ftitution, God will furely fhew himfelf pleafed
with fuch an humble Penitent: We may, I
think, infer with fome Affurance, that God
will never exclude him from his Favour
merely for want of his Pradlice of fome po-
fitive Duties or Inftitutions which he himfelf
never heard of by any Revelation, and which
he could never come to the Knowledge of by
the beft Exercife of his Reafon.

Befides, Sir, if we confider the Accounts
which Scripture has given us of thofe who
were the beloved Servants of God in ancient
Ages, even his chief Favourites,, fuch 2&Noah,
Abraham^ Mofes, Jojhua, David, &c. you
find them indeed offering Sacrifice according

to

o/^ Human Reason* t^

to the pofitive Inftitutions of God, but you find
very little of their own perfonal Truft in a
Mediator or Saviour, or in the Mercy of God
thro' a Mediator; muchlefs do we find an Ac^
count of the Exercife of their Faith in any
atoning Sacrifice of a MeJJiah to come. But
befides their Duties of Repentance, afking
Pardon, and new Obedience, ^c, their Hope
was generally fix'd on the Mercy of Godhim^
felf, without fo particular an Exercife of Faith
thro' a Mediator, fo far as we can learn by
their devotional Writings, or the Hiftory of
their own Tranfadlions with God : I fay, we
find little of this in their own Devotions, even
tho' feveral of them had this future Saviour re-
vealed to tliem from Heaven, and to the World
by their Lips or Writings.

As for the Dodtrine of Atonement for Sin
'by this Saviour, tho' I fuppofe it to be the real
Ground and Foundation of all the pardoning
Grace that ever was difpenfed to Mankind, and
tho' I conceive it to be a moft important, if not
aneceflary Part of the Religion tf Chrijl, fince
the Gofpel is fully publifh'd, yet St. Peter dldi
not know it a little before Chriji's Death,
Matth. xyi.2 2. and Cornelius was accepted of
God before he was taught the Dodrine of
Chriji or his Atonement. His Prayers and
Alms, his Piety and Charity came up before
God and were gracioufly accepted^ ASts x. 4,

35-

Upon the whole View of Things, I think,
we may juflly conclude, that where Chrijt

C 2 and

20" The Strength and Weaknefs

and the Gofpel are not publifh'd, all humble'
fincere Penitents, alkirtg Pardon of God, and
hoping in his Mercy, (tho' they know nothing
of the Way or Method wherein it is, or hath
been, or fhall be revealed) {hall not fail of
Pardon and Acceptance with God at laft, nor
mifs of final future Happinefs. This Grace
hath Jefus procur'd, and God will beftow it.

Pith. Your way of arguing. Sir, carries fo
much Light and Convidtion in it, that I can-
not deny your Argument. And I am inclined
to believe, that my excellent Diocefan, • the
iprefent Bifhop oi London, in hhJ'econdPaJlo-
ral Letter, was much in this Sentiment when
he exprefs'd himfelf, p. 46. in thefe Words :
As to the Heathens, tho' the Light of Reafon is
but dim, yet they who have no better Light to
nvalk by, and who honejily make ufe of that as
the only Guide God has given tloem, cannot fail
to be mercifully dealt with by infinite Juftice
and Goodnefs.

Log. I am very glad the Reafoning of So-
phronius is fo happily fupported by the Autho-
rity of the Biihop, and both together have
perfuaded you to yield up this Point, that God
will accept of penitent Sinners, without their
aSiual Trufi in Sacrifices.

Pith. I am not afhamed to confefs. Sir,
that I pay great Honour and Deference to
the Sentiment of my Superiors in the Church j
yet I would willingly fee good Reafon alfo for,
what I believe : And I declare now, that I can
give my Affent in the main to what Sophronius

has

o^HuMAN Reason. ii

has deliver 'd. If any little Scruple remain, it
will be adjufted in the Courfe of our Debate.
■ But before you begin. your Argument, Sir,
I entreat you to remember both the precife
Point of ^ejiion, and the Extent of it ; and
that is, Whether Human Reafon, in the prefent
State of Things, be fu^cient to guide all Man-
kind to fuch a Degree of the Knowledge and
PraBice of Religion, as our Friend has de-
fcribed, fuch as may entitle them to the Fa-
vour of God and future Happinefs. Permit
me, therefore, Sir, to mention four Particu-
lars, which are to be excepted or excluded from
the prefent Difpute, as not being the proper
and precife Subject of it.

Log. Let us hear, Pithander, what are the
four Things you exclude from our Debate ?

Pith. In xhcfrft Place, Sir, be pleafed to
obferve, that we are not inquiring. Whether
the Reafon of Man, in its original Powers of
Innocency and PerfeSliony could find out all
the necelTary Parts of Natural Religion, viz.
the Knowledge of his Maker, and his Duty
to him and his Fellow-Creatures, as Sophro-
nius has defcribed them, fo far as to fecure to
himfelf the Love of his Maker in that inno-
cent State: But whether A/ia:;^, in his prefmt
corrupt and degenerate Circumjiances, who is
fo ready to miflake Error for Truth, whofe
Reafon is fo much blinded and byafs'd by the
prevailing Influences of Flefh and Senfe,
and perpetually led aftray by Appetites and
Paffions, and fo many thoufand Prejudices
C 3 • which

21 The Strength andWcoknek

which arife from Things both within him and
without him ; I fay, Whether human Reafon,
in this degenerate State of Man, be fufficient
to teach him fuch a Religion, as will reftore
a Sinner to the Favour of God, fecure to him
everlafting Felicity, and render his immortal
Soul happy in the Love of his Creator.

Log. Pray, Pithander, let us hear no more
of this old dull Story of the degenerate and
corrupt State of Man. 'Tis a Notion, indeed,
that has prevail'd for almoft feventeen hundred
Years among Chrijlians, and even among the
yews long before them : But I can fee little
Foundation for it. I think Man is a very ex-
cellent Being, as he was at firft, and his Rea-
fon, and his other Faculties of Soul, are noble
Powers, and have always been, and always
will be, fufficient to diredt and bring him to
the Happinefs for which his Nature was made,
notwithfbanding all your Pretences of a Bruife
gotten by fome ancient Fall, which, as you fay,
reach'd all Mankind in their inward Powers,
and weaken'd them even to this Day.

Soph. Forgive me, Logijio, if I prefume to
interpofe a Word here, when I find you fpeak-
ing with fuch Spirit and Warmth againft an
Opinion which is not peculiar to the Jews and
Chrijiians ; for feveral of the Heathen Philofo-
phers acknowledged and maintained it by the
mere Influence of the Light of Nature and
Reafon.

Antoninus, the Philofophic Emperor^ con-
fefles, that we are born mere Slaves (?'. e. in the

Senf^

of Human Reason. 2^

Senfe of the Stoicks, Slaves to our vicious In-
clinations and Paflions) dejiitute of all true
Knowledge cmd found Reafon. Book XL Se£f.
27. The Platonijis are well known to believe
a pre-exiftent State wherein all Souls finned,
and they loft their Wings whereby they were
once capable of afcending upward, and fo they
funk into thefe Bodies, partly as a Puniih-
ment for former Follies. This was call'd in
their Form of Speech, vrhsj-ff-Jmii, or a
Moulting of their Wings.

Their own d^ily Experience in themfelves,
and their wife Obfervation of the World, con-
vinced them, that all Mankind come into the
World with Fropenfity to Vice rather than
Virtue, and that Man is not fuch a Creature
now as he came from his Maker's Hand, but
is fome way or other degenerated from his
primitive Redtimde and Glory, tho' they in-
dulged ftrange GuefTes at the Caufe of it, and
indeed they were utterly at a Lofs to find how it
carae to pais. This is only revealed in the Bible.

Log. I thank you, Sophronius, for your gentle
Reproof. It is not at all improper for you
to interpofe when you find any thing too keen
and pungent efcape from either of our Lips
in the Courfe of Difputation. This is one Part
of a Moderator's Office, and I beg Fithanders
Pardon.

But without more Compliments, we will
purfue the Point in Hand. Let the Heathens^
Jews J and Chrijiians of elder Times fay what
they pleafe of this Degeneracy, fome of your

C 4 own

24 ^he Strength and Weaknefs

own Writers now adays, who are in greateft
Credit amongft you, if they do not fufpeftthe
Reality of the Story of Adam and Five^ and the
Serpent, yet at leaft they denyfuch fatal Effedrs
of it as you have generally afcribed to the Fiall
of Man. To fay the Truth, they are almoft
grown weary of maintaining fo harfh and fo
unreafonable a Dodtrine. Your learned Dr.
Clarke tells us, that in Solomons Days, as well
as in ours, God made Man upright; " andnot-
" withflanding all that can be faid of the
" Meannefs and Frailnefs of our Nature, not-
" withftanding all the Difadvantages we can
" alledge ourfelves to lie under in Confequence
" of Sin having been brought into the World,
" yet God has made Man upright; Man, that
" is, the Species of whole Race of Men. The
" Uprightnefs therefore that Solomon fpeaks of
" in Ecclef. vii. 29. cannot be the original Up-
" rightnefs which was forfeited by the Sin of
« our firft Parents, but that continued Upright-
" nefs with which every Man comes into the
" World notwithftanding the Fall." See Dr.
Clarke % Serm. XIV. printed in his Life-time.

Fith. I amforry to find a Chrijlian Writer
talk at the rate this learned Author does in
that Sermon. And indeed if the Corruption
of human Nature be fo fmall, and its prefent
Powers fo fufficient for the Purpofes of Re-
ligion and Virtue, as he reprefents them in that
Difcourfe, I wonder how he could fpeak of
fo univerfal a Depravation amongft Mankind,
as he does in his excellent Book of Reveal'd

Religion^

o/ H U M A N R E A S N. 25

Religion, Prop. -5, 6, 7. which made Revela-
tion fa neceflary. But I wave this Point at
prefent, left it fhould draw us afide too foOn
from our intended Subjedt into another De-
bate, viz. about Original Sin.

I would therefore only take notice to you^
Logijlo, and I fuppofe you will eafily grant,
that Man, in his prefent Condition, is liable
to many Miftakes in his Search of Truth and
Duty ; and that he often fails in Practice of
the Rules of known Duty ; and that there is
fomething more that is neceffary to be known
and pradiifed, that a finful Creature may re-
cover the Love and Favour of his Maker when
he is offended, than there was for an inno-
cent Creature in order to keep himfelf in the
Love of God ; and that is, as our Friend So-
fhronius has exprefs'd it, the Duty of Repen-
tance on our Part, and the Grace of Forgive-
nefs on the Part of God.

Log. This is not to be deny'd, Sir, and
therefore I readily allow it. But what then ?
Is not the Reafon of Man fufHcient to find out
thefe Things?

Pith. Give me Leave, Sir, to fay again,
that we are not inquiring, Whether human
Reafon, in its beji EJiate, could find out the Re-
ligion of an innocent Creature, whereby he might
continue in his Makers Love; but whether,
under all prefent Difadvantages, Prejudices,
Miftakes, PafTions, &c. his Reafon be ftiffici-
entto find out all Things neceffary for a guilty
Creature to obtain Forgivenefs of his offended

Creator,

i6 iT/^^ Strength and Weakncfs

Creator, and to procure to himfelf immortal
Happinefs in a future State, notwitbllanding
his paft Offences.

Log. I approve of your Accuracy, my Friend,
in this Point, and I affirm, that the Reafon of
Man, in his prefent State, tho' he often errs,
and often offends God, is yet fufficient to in-
flruft and lead him into all that is needful to
obtain Pardon and Happinefs. Well, what is
the next Thing you would except out of our
Difpute ?

Pith. In thefecond Place then I would ob-
ferve, that we are not to debate, Whether we,
who have been educated in a Chrijlian Nation,
and have been trained up from our Infancy
to hear and learn a thoufand Things which
the ignorant Heathens never hear of; I fay,
whether we, by our Force of Reafon, can draw
out a conneSled Scheme of Religion in the fede-
ral 1'ruths and Duties of it, which might lead
a Sinner to obtain the Faxiour of God: But
whether one who was born and brought up
in the dark Regions of Heathenifm, and never
had any happy Hints given him by Tradition
or by Converfation, could find out by his own
Reafoning Powers fuch a Scheme of Virtue
and GodlinefS) as would be fufficient to bring
him to the divine Favour, and the Felicity
of another World ?

We are greatly miflaken in fuppofing that
the Underflanding of a Heathen would lead
him into all thofe well-connedted Sentiments
of God and Man, of Virtue and Piety^ which

are

o/ Human Reason. 27

are found even among common Perfons edu-
cated under the bright Influence of Chrijiia-
nity.

Mr. Locke, in his Reafonablenefs ofChriJiia-
nityy p. 269. fays, " That if Chrijiian Phi-
" lofophers have much outdone the Heathens
" in their Syftems of Morality;" he afcribes it
to their Knowledge of Revelation. " Every
" one (fays he) may obferve a great many
" Truths which he receives at firft from
" others, and readily aifents to, as confonant
" to Reafon, which he wou'd have found it
" hard, or perhaps beyond his Strength, to
" have difcover'd of himfelf Native and
*' Original Truth is not fo eafily wrought out
" of the Mine, as we who have it deliver *d
" ready dug and fafhion'd to our Hands, are
" apt to imagine."

Permit me to add, Sir, with all juft Defe-
rence and Refpeft to your bright Genius and
your happy reafoning Powers, I can hardly,
imagine, that you yourfelf would have been
able, with utmoft Study, to draw up fuch an
accurate and comprehenfive Scheme of Na-
tural Religion, as Sophronius has now given
us extempore, if you had been fo unhappy as
to be born and bred among none but Hea-
thens. I believe 'twill be granted by all, that
neither Plato, nor Arijlotle, nor Seneca, nor
EpiSietus, nor Cicero, nor the greateft Names
and Wits of Antiquity, have left us fo clear,
and rational, and compendious a Syftem of

Religion

28 The Strength and Weaknefs

Religion and Virtue, as our Friend has fet be-
fore us in the prefent Converfation.

Log. I allow this further Limitation of the
Queition, Pithander^ tho' I can hardly admit
your Reafon for it. I am therefore free to
aiTert, that even in Heathen Countries, where
not the leaft Ray of Chrijiianity has fhined,
their own Reafon of itfelf has Light enough
to guide Men in their Way thro' this World
to a better.

Pith. I proceed then, Sir, in the third
Place, to fay, we are not inquiring at prefent,
what Degree of Knowledge here and there a
Heathen PhiloJ'opher may pojjibly arrive at, who
gave himfelf up to Retirement and Study, u?i-
der the Advantages of a learned Education,
but what Acquaintance with Religion the Bulk
of Mankind in the Heathen Countries could
acquire by their own Reafon, many of whom
have but a low Genius, poor natural Parts,
and thofe uncultivated, and whole Views are
very narrow, and their Powers of Reafoning
exceeding feeble ? What could they do to find
out the Rules of Religion and Virtue for them-
felves, who are continually bufied in the Af-
fairs of Life, to provide Meat, Drink, and
Cloathingfor themfelves and their Houfhold,
or purfuing the Grandeurs, Honours, or Plea-
fures of Life with impetuous Appetite and
conftant Application? Could human Reafon,'
Sir, as 'tis found in thefe bufy People, efpe-
cially in the low Ranks of Life, or in Perjfons
of low Parts, frame fuch a Religion for them-
felves.

o/ Human Reason. ip

felves, and fuch Rules of Virtue, as to Intitle
them to their Maker's Favour ?

Miftake me not, Logijlo, as if I here granted,
that the Philofophers, even in Rome or Athens,
the brighteft and the beft; of them, did ever
find out fuch a Scheme of ReUgion as would
lead them to Heaven and eternal Happinefs,
or fuch a Syftem as could be effectual to re-
form the World, or were ever like to do it.
Dr. Clarke himfelf has fufficiently {hewn the
contrary in his Treatife of Reveal' d Religion.
See his 5th and 6th Propofitions, which he
hath abundantly proved at large. The learn-
ed Mr. Millar, in that excellent Work, his
Hijiory of the Propagation of Chrijiianity, has
made it plain beyond alljuft Exception, Vol.

\.p. 36 '50. Edit. 3d. This Book is cited

with Honour by the Bifhop of London, in his
fecond Pajioral. Letter, which hath fet this
Matter alfo in a flrong Light, from p, 7. to
^.38. Mr. Locke himfelf, whom all the
World admires as a Mailer of Reafon, and
who allow'd as much Power to Human Reafon
as one could well defire, aiferts in his Reafon-
ablenefs of Chrijiianity, pag. 268 . " Natural'
" Religion, in its full Extent, was no where,
"" that I know of, taken care of by the Force
" of Natural Reafon. It fhould feem by the
" little that hath hitherto been done in it, that
" it is too hard a Thing for unaffifted Reafon
" to eftabliih Morality in all its Parts upon
" its true Foundations with a clear and con-
" vincing Light."

You

3 o ^e Strength and Weaknefs

You fee, Logijlo, what great Names I pro-
duce to you, even among modern and rational
Writers, who will not allow the Heathen Phi-
lofophers to be able to furnifli the World with
a good Scheme of Religion and Virtue. But
fuppofe thefe Virtuofds had done it with
much Labour and Fatigue of Thought, yet
can you imagine the unlearned and vulgar
Part of the Worldj the Labourers for daily
Bread, could ever frame fuch a Scheme for
themfelves ? Could Human Reafon, in the poor
and bufy Part of Cities, Towns, and Villages,
find out fuch a ReUgion as would lead them
into the Favour ot God ? The grand Enquiry
is not. Whether Reafon could poffibly condud:
a few bright and ftudious Men to Religion
and Happinefs; but whether 'tis fufficient, as
the Cafe of Human Nature and the Circum^
ftances of Human Life now ftand, under fo
many Weaknefles and Prejudices, fo many
Bufinefles and Cares of Life, to reform the
Bulk of the World, or to guide them into
fuch a Reformation as might bring them to
Heaven.

hog. Well, I grant this Point alfo, and af-
firm the Sufficiency of Reafon in Heathen
Blackfmiths, in Coblers and Milk-maids, in
the Followers of the Plough, and the Drudges
of the Mill, to find out and pradtife Religion
fufficient to fave them.

Fith. Then, dear Sir, I'll try your Patience
but with one Exception more, and that is,
that tho' Human Reafon in the bufy Tribes

of

o/ Human Reason. 31

of the World, as well as Philofophers, fhould
have been capable of learning Religion and
Virtue in fuch a City as Rome or Athent^ in
Europe j as Pekin in China ; as Smyrna or E-
phejus, in the Lejfer AJia^ and other polite
Countries, where they are aided by their Con-
verfe with learned Men and Philofophers, yet
are the reafoning Powers of the favage Na-
tions in Africa and America fufficient for this
Purpofe? For I conceive this is the prefent
Point of our Debate, Whether all Mankind,
even the meaneft Figures of it, in the darkeft,
the nloft barbarous and uncultivated Nations
of the Earth, have in themfelves fuch a Prin-
ciple of Reafon as is a fufficient Light to guide
them to Happinefs.

hog. Well then, I hope we have now
fettled the Point with great Exad:nefs ; and I
declare I am of this Mind, that every rational
Being, in ail the Regions and Quarters of the
World, has fuch Principles of Underftanding
and Will within him, if he will but ufe them
aright, as are fufficient to lead him into the
Knowledge and Pradiiceof Religion and Vir-
tue, fo far as to procure for him a happy Im-
mortality : That his Reafon is able to lead him
into fuch an Acquaintance with his Maker's
Will, and Obediencfe to it, as to engage the
Favour of his benevolent Maker towards him,
or to recover his Favour when at any time
he has finned, and expos'd himfelf to his An-
ger. And indeed, if Man has not fufficient
Powers for this Purpofe, I fhould think God

had

3 i The Strength and Weaknefs

had dealt worfe with Mankind, who (as you
all fay) was made after his Maker's Image,
than he has with any of the Iqwer Ranks of
Creation, even the Infedls and the poor creeps
ing Things of the Earth .

Pith. The Equity of the great God in deal-
ing with his Creatures may perhaps be debated
another Time ; but I think we have now iully
feled:ed and diftinguifhed the plain Argument
j:hat lies diredly before us ; and that which
you fo often affert is this, that the Light of
Reafon in every Man in the World is fufftcient
to find out his Way to the Favour of God, and
Happinefs by Religion and Virtue : And what
thefe Articles of Virtue and Religion are, what
thefe Dodtrines and Duties which are fo necef-
fary for this Purpofe, Sophronius has juft now
Informed us : I entreat you. Sir, proceed now
to the Proof of your AfTertion according to
the particular Articles Sophronius has pro-
pofed.

And to fave Time, I will not infift upon
your Proof of all of them, but only thofe that
feem moft difficulty And firft, be pleafed, Sir,
to tell us. How a wild Heathen would find out
that there is but one God?

Log. As Reafon very eafily difcovers to us
that there is a God who has made all Things
by the evident Tokens of Wifdom and Power
which appear in the Works of his Hands, fo
the ingenious Dr. Clarke informs us in his Ser-
mon of the Unity of God, that " This Doc-
" trine of the whole World being under the

" Govern-

oj^HumanReason.' 35

" Government of one God, is the natural
" Notion which the Light of Realbn itfelf
" has univerfally implanted in the Minds of
" Men : For the plain Connexion and De-
" pendence of one Thing upon another,
" thro' the whole material Univerfe, thro'
" all Parts of the Earth, and in the vifible
" Heavens, the Difpofition of the Air, and
" Sea, and Winds, the Motion of the Sun,
" and Moon, and Stars, and the ufeful Vi-
" ciffitudes of Sealbns for the regular Pro-
" dudion of the various Fruits of the Earth,
" has always been fufiicient to make it evi-
" dently appear, even to mean Capacities,
" (had they not been perpetually prejudiced
" by wrong Inftrudion) that all Things are
" under the Diredion of One Power, under
" the Dominion of One God, to whom the
" whole Univerfe is uniformly iubjed." Thus
far Dr. Clarke. And do you not think this
Argument would lead Mankind to the una-
nimous Belief that there is but one true
God?

Pith. No, Sir, by no means : I can never
think it could convince ignorant HeathenSy
of the Unity ofGod^ if it Ihould ever happen
to come into their Minds : For I think it
hath hardly Evidence enough to give Con-
vidion to a common Reafoner in the Chri-
Jiian World. The Force of it does not ap-
pear fo very plain and clear as to demand a
ready AlTent and Submiffion : I do not
thinic the Union of all Beings in the Univerfe

D under

J 4 ^^ Strength and Weaknefe '

under one Lord, is fo very obvious a Thing.
And indeed, I Ihould have expefted to find
a much llronger Argument for the Umty of
God, from a Writer of fuch Fame and Re-
putation, and efpecially in a Sermon that
was written exprefly on that Subject, which
he every where, maintains with peculiar
Zeal.

But fuppofe this Argument Ihould be
thought flrong and evident, to a Perfon who
is before convinced of the Unity of God ;
yet an American, in the North would tell
you (as they have told other Enquirers)
that the Europeans, &c. who live beyond
the great Sea, i. e. the Ocean, dwell in a
different World fi;on> them, and may have
a God, and every thing elfe, peculiar to
themfelves : But that the Americans came
into Being quite another Way, and fprung
from another Man or Woman, who came
down from Heaven in antient Times. For
tho' they have Ibme Ideas of Beings above
them, yet they have not fo much as a Name
for G^^ among, them. So that they would
as ^readily conclude, from the Diftance of
the Jiuropean and American Worlds, that
they had different Superior Powers, or Gods,
as the antient Grecians concluded that three
Gods divided the Univerfe among them;
that Heaven and Earth had one God, [viz.)
Jupiter ; the Sea another God, (viz.) Nep-
tune ; and Hell, or the World of departed
Souls, had a third God, {viz.) Pluto.

Log.

e/ H u M A N Reason. 3 y

Log. This is flrange Do£trlne indeed :
Yet fince you teil me this is the Opinion of
the wild Creatures in America^ I am not lb
well acquainted with them as to contradid
it. But why do you cite the feveral Names
of the old Poetical Gods againft me, as tho'
the rambling and irrational Fancies of the
old Heathen Poets were to be regarded, when
we are talking of the Powers of Reaiibn to
find out the One true God ?

Pith. I grant, Sir, there were a thoufand
Fables of the Poets concerning thele Heathen
Gods, which could not be heartily believed,
at leaft by thinking Men : But, alas ! Sir,
'tis a very Unthinking World in which we
dwell : And the Priefts, and the Princes, and
the People had really the fame Gods whom
I have named, with many others, and they
raifed Temples to them, and worftiipped
them with Sacrifices and divine Honours,
and they had no other Gods but fiach as
thefe.

Log. But the Philofophers knew there
was but one true God.

Pith. Permit me. Sir, to fay, that few of
them knew this : If the Platopips had gene-
rally this Opinion; yet the Stolcks them-
felves, as well as meaner Seds, talk of more
Gods than one continually. And pleafe
to remember, Sir, our prefent Debate is about
the Bulk of the HeathetfNoxlA^ and not about
a few Philofophers. How can the World, find
out fo "eafily, that God is but One ?

D 2 Log.

36" 7'he Strength and Weaknefs

Log. Well, what think you then of ano-
ther Argument ? It is very ' evident, and
Reafon aflures us, that the Creator of ail
Things is a Being that hath all Power, and
Wifdom, and Goodnefs neceffary to create
and govern the Univcrfe : And if one God
has all this Perfe£tion of Wifdom, and Power,
and Goodnefs, then another fuch a Being
would be utterly needlefs and ufelefs ; for
one more, or one hundred more fuch Beings,
could have no more Wifdom, Power, or
Goodnefs than One. Now we can never
fuppofe that a God is a ufelels or a needlels
Being; and therefore there cannot be any
more Gods than one, becaufe all the reft
would be needlels Beings, and entirely ufe-
lefs ; for they would have nothing for them
to do, which One could not do.

Pith. I grant this Argument is in itfclf
convincing to a good Reafoner : Yet if thefe
two are the eafieft Ways you can think of
to prove the Unity of God^ I doubt there are
Multitudes of Creatures in the wild Heathen
World, that with their utmoft Efforts of
Reafon would never of themfelves arife to
thefe Sentiments, nor form thefe Arguments:
And if both of them were put together, and
propofed to Heathens^ I queftion whether
they would make their Way into every Un-
derftanding among thofe wild and- uncul-
tivated Herds of Mankind, and convince
them all, that there was but one God : Much

• lefs

o/HUMAN KeASON. 37

lefs can I fuppofe, they would ever find out
thefe Arguments of themfelves.

The Bulk of the Heathen World have
generally believed and worlhipped many
Gods, tho' many of them did confefs that
one was Supreme j And .almoft every Na-
tion hath had its own God : And in direft
Oppofition to Dr. Clarkis's Argument, when
they faw fuch a vaft Variety of Parts in the
Univerle, they commonly appropriated par-
ticular Parts of the Creation to particular
Gods ; fuppofing them to have only the
Overlight of the Affairs (if I may fo fpeak)
of their own Province. As grols as this
Error is, yet 'tis plain and certain Matter of
Fad, that the Heathens in antient Times
did argue thus, and do to this Day. ;

Befides, fince there is fuch an innumerable
and everlafting Train of Wickednefs and
Diftreffes, i. e. Moral and Natural Evils,
among the Children of Men, the Heathens
might be ready to fuppofe, (as many amongft
them have done) that there was fome equal-
ly powerful Principle of Evil, as there is of
Good; for Mankind fuftains as many Sor-
rows, Miferies and Mifchiefs as he enjoys
Comforts and Bleffings. And fince there are
fuch infinite Calamities in the World by
Storms, Earthquakes, Famines, Plagues, Wars,
Murders, Dileafes, and the univerfal Domi-
nion and Neceflity of Death, they might be
eafily confirmed in this falfe Opinion, and
' jefufe the Belief of one Supreme God,

, V D 3 Log.

38 The Strength and Weakncfs

Log. Really, Plfbander, you amaze me ;
I never met with any Man before, who would
not allow the Unity of God might be found
by the Reafbn of Men.

^ith. Miftakc me not, Sir, I do not deny
that it may be found : But I fay, 'tis not fo
very obvious and eafy to rude and unculti-
vated Reafon ; fb that I queftion whether
one in ten in the common Race of Mankind,
or one in a hundred in the Countries of
Polytheifin, would find it out meerly of
themfelves, without any Helps or Hints from
Tradition, or their wiler Neighbours, and
would firmly believe the Truth of it. 'Tis
only Revelation that has fo fully confirmed
and preferv'd or reftor'd this fundamental
Point of all true Religion, and fet it in a clear
and eafy Light. Hear, O Ifrael, the Lord
our God is one Lord, and there is no other
God but He.

But proceed. Sir, to the next Point, (viz.)
the Goodnejs of God, and ftiew me whether
that lies within the Compafs and Reach of
Reafbn, fo as to be eafily found by an un-
taught American.

Log. By what you have faid, my Friend,
you think, perhaps, that the Goodnefs of God
is an Attribute of the Divine Nature fcarce
to be found out at all by the poor wild In-
dians : But do not the Variety and Suffici,
ency of Provifions that God has made for
the Food, and Life, and Pleafure of every
grfature in the World, plainly iliew his

ijniv?rfal

0^ Human Reason^ 59

tiniverfal Goodnefs ? Muft not every Man,
who opens his Eyes upon the Creation, be
feady to confefs it ?

Pith. But a poor Indian would be as ready
to fay, that the vaft Variety of Pains and ,
Neceffities, of Difeales and Miferies, and
Deaths, to which all Mankind are made lia-
ble in common with the reft of Creatures,
do incline him to believe, that tho' God has
Goodnefs in him, yet he is not perfedly
good ; otherwife he would prevent thefe
innumerable Evils : And if we Chrifiians our-^
felves, with all the Advantages of the Bible,
find fome Difficulty in maintaining the per-
fed Goodnefs of God, when he fuffers lb
much both of finful and penal Evil to enter
into this World, and abound, while he could
eafily have prevented it ; I fear the ignorant
Savage, with all his Reafoning Powers, would
be much more ready to think, that God was
not fb good a Being as he fliould be, or (as
I faid before) that there was Ibme Almighty
Evil Power, ibme mifchievous God, which
oppofed him, ^o that he could hot do all
the Good he would. But pray. Sir, go on
to the next Head, and fliew me that the
Jujlice of God is an Attribute fo eafy to be
found.

Log. I own, that the wild Heathens have
argued thus againft Divine Goodnefs : But
his Jujiice^ furely, may be found with Eafe :
'Tis true, in this World all things come fo
much alike to all Men, that G o d. does not

D 4 make

4© The Strength and Weaknefs

make fo fenfible a Diftindion between the
Men of Virtue, and the Men of Vice, as to
give Ground to a rude Heathen to infer his
Juftice : But then Reafbn may teach them,
that fince God is an All- wife and Good Be-
ing, he will not let good Men always be
Sufferers, nor appoint evil Men to be happy ;
and therefore they may readily infer, that
there muft be another VV^orld, or a State after
this Life, in which God will reward the
Righteous, and punifti the V/icked ; and
this will prove his Jujiice.

Pith. Whatever a deep Philolbpher might
do, or a Reafoner in a Chrijiian Country, I am
afraid a poor Indian Labourer, a Digger, a
Filher, or a Huntfman, would be as ready to
infer, that whatlbever mighty Being it was that
made the World at firft, yet he now lets it
run at Random, and doth not much regard
the A£bions of his Creatures, whether good
or bad : And perhaps he would be more
ready to think, that 'twas as much or more
his own Bufinefs, and his Intereft, to make
the beft that he could of this World, and to
free himfclf from the. Miferies of it by Fraud
or Force, by Right or Wrong, rather than
to bear the Injuries and Oppreffions, as well
as the common Calamities of Life, with Pa-
tience, and to exped that fome Almighty
and InvilTble Being ftiould reward him in
the next World, if he were never fo virtuous,
fince he fees fo very few Inftances of fuch a
righteous, rewarding Power, among all the

Events

o/HUMAN ReASOM. 41

Events of this Life, or when he rather finds
that the wicked Oppreflbrs .are the moft pro-
lpero,us and happy.

But, to pals over this Head alfo, tell me,
Sir, how you would prove to a wild ^meri-
can^ or rather, how a wild Armr'ican would
prove to hiihfelf, that there is any fuch thing
as another World, or State of Retribution
after this Life ? Yet I think it is generally
acknowledged, that true Religion,, in the
Pradice of it in this World, as Things ftand,
feems very much to depend upon this Point,
and is greatly promoted by it.

Log, Nay, ^ithander, if you don't allow
this Argument for a future State drawn from
the Juftice of God, and the Want of a juft
Retribution of Virtue and Vice in the prelent
State, I confefs I am at a lofs how the poor
Heathens can prove it : But I muft infill
upon it, I think this is a good Argument.

Pith. And I think it is of Weight among
Perfons- that are well civilized, and taught
ro exercife their Reafon well : But it would
be no eafy Matter for every finglc Savage,
both Man and Woman, to prove that God
is juft: Nor would the Dodrine of future
Retributions be found out among the Sa-
vages of the Eafiern or JVeJiern Indies^ who
are lb unpradifed in the Art of Realbning,
if they were left only to their own rude La-
bours of Thought. I will not deny but
Ibmc of the Heathens^ and even in fome of
the Iflands of America^ have had fuch a

Senti-

4^ The Strength and Weaknefs

Sentiment : But theft, perhaps, are but few
in Number : The Bulk of them on the North
Continent feem to have no fuch Opinion :
Nor is it likely their wild Reafoning Powers
ftiould work this Way,, or Ihould reach io
far.

Log. Really, Sir, you furprize me with
fuch Talk as this 5 for, in my Opinion, no-
thing can be more repugnant to the Juftice,
as well as the Goodnefs of God, than to fup-
pofe that this fhort Life was defign'd as a
State of Probation for Mankind, in order to
their exifting hereafter in a State of perpetual
Happinels or Miiiery, and yet that God doth
not let them know there was to be liich a
State immediately fucceeding this Life.

Tith, If I were to give a particular An-
fwer to this Objedion, I would fay, that
however this our fhort Life may be defign'd
by God himfclf as a State of Probation for
perpetual Happinefs or Mifery in the next,
yet perhaps 'tis not ablblutely neceffary that
God fhould acquaint his Creature, Man, with
it : For in whatlbever State a Creature is
placed, 'tis his Duty to exert his utmoft
Power to feek out the Knowledge of his
Maker's Will, and to praftife it without In-
termiffion, lb long as his Creator pleafes to
continue him in that State: And then he
may (if his Maker think proper) be re-
moved into fome new State of further Trial :
For if God may confine one Man Fifty,
Sixty, or Seventy Years to a State of Proba-
tion

o/HumanReason. 45

tion in this World, why may he not difinifs
another out of it at Ten, Twenty, or Thirty
Years End, and appoint him to fill up the
Remnant of his Probationary State in another
World, or in two or three fuccellive Worlds,
if he pleafe ? What is there in the pure
Nature of Things to forbid it? And what
can meer Reafon fay to difprove it ?

But, on the other ha«d, if a Creature in
this World has neglected his Duty, and be-
haved amifs^ he may juftly cxpefl: Anger
and Punifhment from his Maker, into what-
foever unknown State he ftiall remove him.
Now this is fufficient to vindicate the Juftice
of God, if he had not put it at all into the
Power of a Creature to find out which is his
State of Probation, or how long it ftiall laft,
or how many Probations he ftiall go thro'-,
or when his State of Retribution ftiall begin,
or how long that ftiall endure.

I confefs, indeed, that the Knowledge and
certain Expedation of the State of Rewards
and Punifliments after this Life, is a moft:
defirable Thing for Mankind, fince it has a
great and powerful Influence on the Practice
of Virtue and Religion here j and I allow,
that it may be fo far found, by a careful and
wife Exercife of Realbn, upon the Survey
of Things in this World, that a righteouis
God will not deal with the Good Man and
the Wicked, juft in the fame Manner in the
future State, but will make a fenfible Diffe-
rence between Vice and Virtue : Conftant

and

4© The Strength and Weaknefs

and perfevering Piety fliall be rewarded at
laft, and obftinate Iniquity and Irreligion
Ihall be puniftied. But all that I maintain
at prefent againft you, Sir, is tiiis. That the
Dodrine of future and certain Rewards at
the End of this Life, is not fo neccflary to
be manifefted to Creatures in this Life, as to
caft an Accufation of Injuftice againft God,
if he does not make them fenfible of it:
JSTor is it fo evident to our meer Realbning
Powers, nor fo eafy and fb obvious to every
Man in the World, as you may imagine:
You know, Sir, the whole Seft of the Sad-
duces depy'd it : Nor is it fo plain, that the
wild Tribes of the Negroes^ or the Iroquois
fliould readily find it out ; for, in Fact,
many of them are ignorant of it to this Day.

Your Silence, Logifio^ difcovers a

generous Conviction.

Then let us proceed to fome other Points
in Natural Religion, and inquire, how eafy
it would be for the Bulk of the Heathen
World to find them out : Pray tell me, Sir,
how an American might eafily convince
himfelf, that God governs the World at all,
or takes any Notice of it, wheri\ he fees
Things run at Random, and a thoufand
Events amongft Mankind, fo unfuitable to
the Condud of a wife Governor, fo far as
our View of Things can reach.

Log, Surely an American has Reafon
enough to find out and be affured of this,
that the Almighty Being who made all Things

mufl

o/ Hum AN Reason. 45

muft certainly have the Knowledge of all the
Creatures that he has made, and of all their
Adions : And that he cannot but fee the Vir-
tues of the Righteous with Approbation, be-
caufe they reverence their Maker and prac-
tife what is right : And that he beholds the
Vices of the Wicked with Difguft and Re-
fentment, becaufe they negleft their Duty,
or difobey the Laws of Nature which he has
written in their Hearts : And therefore, tho*
he does not immediately interpole to fliew
his Approbation or Refentment by fenfible
Rewards or Punilhments, yet he will certain-
ly do it one time or another.

Pith. I think, Sir, this is little more
than a bare Repetition of the fame Thing
you urged in other Words, and few Ameri-
f^« Savages exercife their Reafon fo far. Give
me the Liberty therefore. Sir, to amplify
what I have faid : When thele wild Greaturefe
fee Year after Year, and Age after Age, that
there is no fuch equitable Diftindion made
by Providence between the Good and the Bad,
when the Wicked flourifli in Health, in Suc-
cels, and Plenty, when the peaceful and fober
Man falls perhaps under more Oppreffions
and Injuries than the Men of Wrath and Vi-
olence, and labours under natural Wants and
Dileafes in common with other Men : When
they obfcrve Iniquity and Oppreffion fill the
Seats of Power and Government among Men
in this Life, and that among Chrijiians as
well as Heathens j and that all die alike and

4<$ Ths Strength and Weaknefs

go down to their Graves without any fen-,
fible and remarkable Diftinclion in Favour of
the Men of Virtue, I tell you, Friend, the
Bulk of the wild American World will have
much ado to think that a wife God governs
the World, or even lb much as regards or
knows the Anions of his Creatures. They
will be ready to take up with thofe Atheifti-
f^^/ Sentiments reprefented in Scripture, How
doth God know P Can he judge thro' the dark,
Cloud? I'hick Clouds are a Covering to him^
that he feeth not. T'hat which hefalleth Beafis^
hefalleth alfo the Sons of Men^ they have all
one Breath 5 as the one dieth^Jo dieth the other \
Jo that a Man has no Pre-emihence above a
Beaji : All go unto one Place^ all are of the,
Dujlj and all turn to Dufi again : fVhat Pro-
fit is it that we fhould ferve Gody or pray un-
to him P We dejire not the Knowledge of Ms
Ways. If it coft Solomon^ the wileft of Men^
fome Labour of Thought and Enquiry, and
coft David his Father, be 'ore him,fiich apain-
ful inward Conflid to, folve thefe Difficulties,
as appears in Pfal. Ixxiii. and Ecclef. iii. 1 6. ,
how much Need may we fuppofe the Tribes
of the Heathen World have of fome brighter
Teacher than their own rude Faculties to
find out and determine, that this "^orld and
the Inhabitants of it are at all govern'd by
an All-wife and Almighty Being?

Log. I confefs, Pithander, fome of thefe
arc Difficulties of which I was not fo well
apprized before-hand, and I am convinced 'tis

not

of Human Reason. 47

not fo eafy for a wild Heathen to find out
fotne of thefe neceffary Truths as I imagin'd.
But however, let us go on. What is the next
Article of Natural Religion that you fuppofe
would hardly come within the Reach of the
Realbning of a wild j/dmerican.

Pith. Why truly, Logijio, I think the
Worjhip of an invifibk God, with Grayer ^ or
Praife, or 'thankjglving, is not fo very ob-
vious a Duty to thofe rude and ignorant
Creatures, nor does it appear to them fo ne-
ceffary as we who dwell in Europe are ready
to fancy. Pray let us hear then, How their
own uninftrucled Realbn would lead them to
this general and neceffary Duty of the Wor-
Ihip of the invifible Being who made them,
or any particular Inftances of it ?

Log. One would think this is a very eafy Mat-
ter for the meaneft Principle of Reajfon, and
the loweft Capacity to find out : For if they
once come £b far as to acknowledge that the
World was made by a Being of great Wifdom
and Power, furely they may readily infer,
that they Ihould admire and reverence this
Wifdom and Power that made them, and all
Things around them : They may fpeedily
and naturally draw fuch obvious Conle-
quences, that he alone is Lord of all Things,
that he can fupply all their Wants, and be-
ftow all Bleffings upon them, and therefore
they ought to pray to him under every Di-
ftrels, and to give Thanks when they receive
any of the Comforts of Life from his Hands. :;

Pith.

48 The Strength and Wedknefs

Pith. Ah ! my Friend, this is eafijy faid by a
Man of your fprightly Powers of Reafoning,
who have been trained up in the Knowledge
of the beft Philofophy, and acquainted with
Religion from your early Years : But you
know that even in Greece and Rome, the
learned Parts of the World, and in the learn-
ed Ages of it, there were many who pro-
fefs'd and learn'd the Epicurean Dodrine, that
the Gods did neither make the World, nor
concern themfelves about itfince it was made :
That all Things were left to Nature and
Chance, and that there was no manner of fu-
perior Government or divine Infped^on of the
Affairs of Mankind, and therefore they paid"
him no Worfhip, no Acknowledgements by
Prayer or Praife.

And as for an ignorant American, if he
fhould be brought to believe that an invilible
Power made this World, yet he is fo much
addided to judge of every thing by what
ftrikes his Senfes, that he will not fo eafily
conceive, that any invifible Power governs
any of the Affairs or Events of it, except
where he cannot account for fome particular
Arrange Events or Appearances, and then per-
haps he will attribute them to vifible and
lenfible Caufes. For in the Account that
hath been given of the Americans by Tra-
vellers, we are told, when they Ifee ftrange
Effeds produced, and know not the Caufe,
they afcribe it to a Being that is fomewhat
above themfelves, i. e. fome particular Being,

which

q/" Human Reason. 49

which has Dominion over that Event, or
in that particular Place, but fcarce ever
rife to the Idea of one fupreme and univerfal
Governor ; much lefs do they proceed fo far
in Religion <Qs to give the one true God the
Glory and Honour due to him on Account
of their Comforts.

But on the other hand, when their whole
Bufinels is to provide a little Food for them-
felves, and the Skins of Beafts for their
Cloathing, and when they fee that 'tis their
own Bow and Arrows, or their little Snares
or Engines, that furnifti them with Beafts,
or Birds, or Fifties for their Provifion ; when
they find the ftrongcft, and the fwifteft, and
the moft cunning Men amongft them catch
more Game than the reft, fecurc themfelves
beft from their Enemies, and preferve their
Huts and their poor Properties fafeft from
Invaders, they naturally attribute their Pof-
feflions of all the Ncceflaries and Convenien-
cies of Life to their own Strength, or Skill, or
Swiftnefs ; and they do not much think of
any fuperior invifible Being whofe - Provi-
dence givea them Succefs : And thus in their
rude Way of Thinking they can feldom find
any Reafon either for Prayer or Thankful-
nefs : And when they do, 'tis paid to Idok,
not to the true God.

Befides, when they obfervc the natural and
conftant Succeflions of Day and Night, of
Summer and Winter, when they fee Fruits
and Flowers return in their fettled Seafons,

E when

50 The Strength and Weaknefs

when they take notice of Clouds and Sun-
Ihine, Rain and Drought, fudden Heat or
Cold coming at certain or uncertain Times,
when they find how much the Convenicncies
or Inconveniencies of Life arift from thefe
Viciffitudes of Things, they afcribe all that is
conftant and regular to' a Courfe of Nature ;
and what is accidental or irregular among
theft common Appearances they afcribe to
meer Chance, and look no further. They
content themfelves to mind their proper
Bufincfles of Hunting, Fowling and FiJhing
tofupport their Lives, and never think of any
Providence of an All-wife and Almighty Be-
ing, unlefi they fee fome very uncommon and
extraordinary Event as Hurricanes or Earth-
quakes, fome terrible Storm, or fome Ipread-
ing Defblation, which perhaps they may at-
tribute to fome invifible mighty Being that's
angry with them.

Log. But furely they muft all know that
they did not make themfelves, and that fome
Almighty Being made them, and therefore
he alone can preferve them, and to him there-
fore they fhould be naturally andeafily led to
addrcfs their Acknowledgements and Praifes.

Pith. When you infer, Logiflo^ that Praife
and Acknowledgements are due to the Al-
mighty Being that made them, they will
hardly allow of your firft Propofition, nor
do they fiippofe, that any other Being, be-
fides their Parents, had a Hand in making
them : And this cuts off all their Devotion

to

o/ Human Reason. 51

to an invifible Creator. For tho' they may
perhaps be led to think, that a Being of great
Wifdom and Power made this World atfirft,
and form'd the Creatures that are in it, if
they ever look fo far backward, yet now they
imagine he has left the great Engine of the
World to work of itfelf : And that Seeds pro-
duce Trees, Fruits and Flowers ; that Fifties
produce Fifhes ; Birds make Birds ; Lions
and Sheep produce new Lions and Sheep;
and Men and Women make Chilfdren. Nor
do they imagine there is any need of any fu-
perior Power to preferve them, fince they
find their Parents who produced them have
no other Hand in prelerving them but by
taking care of them when they are Children :
And when they are grown up, they preferve
themfelves by providing Food and' Raiment
for themfelves, and other Neceflaries.

N^or indeed is it fb very eafy a Matter for
an untaught American, under his Prejudices,
riling from the Cuftoms and Opinions of his
Anceftors, to find out that any God at all
has a prelent Influence on the Events of the
World, or the Affairs of Men 5 but only (as
I hinted before) when they lee fome uncom-
mon Appearance in Nature or Providence, it
awakens them to think of fome fuperior
Power governing that Event : And then per-
haps they may ask this fancied. Power to fa-
vour their Enterprizes ; but much oftener
they endeavour to pacify their God when they
4lippofe he is angry, by fome awkward Su-
E 2 perftitions,

52 ^he Strength W Weakncfs

perftitions, or perhaps with Murder and
human Sacrifices.

Log. Then you will grant, my Friend,
that there are fomeSeafons wherein they wor-
ihip God, tho' it be in a wretched Way.

Pith. Truly, I can hardly grant tMs, Sir,
for 'tis a plain Cafe, that many of thefe
People pay all the Religion they have to
fome Things vifible or invifible, which are
not God, as the Apoftle fays, i Cor. x. 0.0.
The Gentiles facrifice to Devils, and not to
God.

Log. But the Gentiles of whom Paul there
Ipeaks, did not mean to do Honour to mif-
chievous Beings, tho' the Apollle is plealed
to call all their Gods by the Name of De-
vils.

Pith. I grant they did not always mean
fo, tho' it was fb in reality ; for Devils were
leally the Gods of this JVorld, i. e. the Hea-
then World. But it is plain, that the an-
cient Heathens had alio their mifchievous

Gods, their Vejoves whom they fometimes

worfhipped for Fear of their Malice, as well
as their good-natur'd Gods, to whom they
did Service and Sacrifice. And many, if not
moft, of thefe favage American and African
Nations have a more awful and religious Ap-
prehenfion of Ibme unfeen great evil Power or
Powers that bring Calamities upon them,
than they have of any wife and good Being
which is the Author of their Bleffings. And
they generally pay^ their Devotion and Wor-

Ihip

o/" Human Reason. 55

ftiip/ to thefc powerful malicious Beings rather
than they do to any other God. Self-freJer->
vation and Fear are more deeply wrought in-
to our Nature (atleaft in theprefent degene-
rate State) than Gratitude and Love : And if
thole poor ignorant Creatures had an equal
Idea of fome good God to what they have
of a malicious One, i. e. a Devil, yet they
incline to worlhip the Devil for Fear, left he
Ihould hurt them, much more than they are
inclin'd to worfhip God, and give him
Thanks and Honours for Benefits received,
or pray to him for what they want : For they
generally take it for granted, that the Great
and Good Being (if ever they think of fuch
a one) will do them good from his own kind
and beneficent Temper : But the Evil Being
will never do them any good, but will affli£t
and vex them, and will not fuffer them to
enjoy good Things unlefs they bribe and pa-
cify him with Worlhip and Sacrifices : But
they feem to have no Notion of that holy
Reverence and Love which is due to the
true God.

Some of thele rude Nations- make Images
for their Gods j and the Bulk of the People
are ilo ftupid as to pay Rites of Adoration to
the very Images they have made, tho' fomc
of the wifer Sort fuppofe thcfe Images to be
inhabited by Spirits, which can do them
Good or Harm.

The Travels of Europeans thro' the bar-
barous Regions, which are continually pub-
E 3 lifti'd

54 ^^^ Strength and Weak'ncfs

lifli'd amongft us, and their Narratives of
the Affairs, Sentiments and Cuftoms of the
rude and wild Nations, give abundant Con-
firmation to what I have faid upon this
Theme, and effedually fhew us how Man-
kind, with all their Reafon, in the ftupid,
rude and unpolilh'd Tribes of Africa or
America^ are able to find out a Religion for
themfelves, to fearch out the Nature and At-
tributes of the true God, or to determine
what Honours are due to the Almighty Power
that made and governs all Things.

The Jew'ijh Prophet fays much the fame
Things concerning the Stupor of the Heathen
Idolaters in his Age about Affairs of Reli-
gion. Jfa. xliv. 15, &c. He maheth a graven
Image out of a Tree^ he falls down and faith
to ity Deliver me, for thou art my God. None
confidereth in his Heart, neither is there
Knowledge or Under (landing to fay, I have
burnt Part of it in the Fire, and fh all I make
the Refidue of it an Idol, a God ? Shall I fall
■down to the Stock of a 'Tree ? He feedeth on
Afhes, a deceived Heart hath turned him a/ide-,
that he cannot deliver his Soul, and fay. Is
there not a Lye in my Right Hand?

Log. Tho' I am not lb much moved by
what IJaiah faith, confider'd as a Jewifh Pro-
phet, yet it muft be granted indeed, that the
Accounts which fome of the ancient Writers,
as well as fome modern Travellers, give us
Oi" barbarous Nations, afford us too much
Ground to fufped, that the Reafon of Man

is

of Human Reason. 55

is fo darken'd and ftupified among thefe wild
Tribes of the Heathen World, that it will go
but a little way to fearch out true Religion
in the Dodrines or the Duties of it.

But, it may be, the great God, who knows
the Weaknefles and the Prejudices of all his
Creatures, won't require much Pradice of
that Religion or Piety ^ which are due to God,
at the Hands of fiich poor forry Wretches as
thefe arc ; and if they do but behave tole-
rably well with regard to the Duties they owe
to themjehes and their Fellow-Creatures^ he
may have Compaffion upon their Ignorance,
and receive them to his Favour.

Pith. I cannot allow this by any means,
my Friend, that a wife and holy God will
provide a Heaven and eternal Happinefs, in
his Favour and Prefence, for Creatures that
Icaree know any thing at all of him, and ne-
ver pay him any manner pf Honour on Earth,
which is the Place of their Probation. But
however, lejt us proceed to enquire. How
much the native Reafon of fuch Savages
would find out of their own Duty to their
F,ellow-Creatures ?

Log. Well, here I think I fliall prove my
Point effedually, how much Ibever I may
have fail'd in the former Cafe of Duty to the
true God. Will not their own native Reafon
teach them that they muft fpeak Truth to
one another ; that they muft be faithful to
their Promifes and Contrads ; that they muft
pay what they owe j that they muft neither

*E 4 rob,

')6 The Strength and Weaknefs

rob, nor plunder, nor ftcal, nor take away
the Life nor Property of another, that has
not firft defer v'd fuch a Punilhment by fome
Robbery, or Murder, or Theft committed
againft his Neighbour ? Will not their Rea-
fon powerfully and evidently Ihew them,
that there is a natural Reftitude and Fitncfs
in thefe Praftices of Veracity, Honefty, and
Juftice between Man and Man ? That 'tis a
fit, a reafonable, and proper Thing that a
Man fliould do no Injury to thofe who do
not hurt him ? That he Ihould be honeft
in all his Dealings, and that he Ihould help
his Neighbour in Diftrefs, and be kind to
the Miferablc, who cannot help them-
felves ?

Pith. I grant, that the Reafon and Con-^
fcicncc that is in Man, will generally Ihew
him, that there is a Reafonablenefs and Fit-
nefs in thefe Pradices, which we call Firtues,
if he will but fet himfelf ferioufly and ho-
neftly to think of them. But yet if one of
thefe Americans^ or his Wife, or Children,
ftand in great need of fome of the wild
Fowl, the Vcnifon, the parched Corn, or
the Deer-skin, which are the Property of his
Neighbour, he would be ready to think' it,
perhaps, a much more fit and reafonable
Thing that he fliould fteal, or plunder, or
even kill his Neighbour, to gain thefe Pro-
vifions, than that he and his Family fliould
be expofed to any Hardfliips for the Want
of them. The Principle of Self-Loye, and

of

o/ Hu MA N Reason. 57

of feekirig the Eafe and Happinefs of our-
Telves, or thofe that arc dear to us, might
didate to fuch an Unphilofbphical Tribe,
that 'tis more reafbnable and more fit to
plunder, and Ileal, or do any Injury to their
Neighbour, if- they could do it with Safety
to themfelves.

Log. But the Reafon, even of Amerrcans,
if it be cxercifcd a little, will further inform
them, that without the Obfervance of Truth,
Faithfulnels, Honefty, Juftice, and Inno-
cence, there can be no Safety to Man, Wo-
man, or Chil4 ; they cannot preferve their
own Property, Life, or Peace/; that the
Strong, the Swift, and the Cunning, will
deprive the reft of all their Comforts and
Poffeffions ; and therefore, in order to fecure
-their own Life and Property, they muft not
invade the Life or Property of another.

And will not their own Realbn tell them
alio, that they muft be compaffionate to the
Miferable ; that they muft help their Neigh-
bours in Diftrefs ; that they muft be kind
and bountiful to thofe with whom they
dwell \ or elle they can never exped that
others ftiould be kind and bountiful to them,
Ihould relieve any of their Wants, or help
them under their greateft DiftreiTes ? Thus
the v&ry Law of Self-'^refervat'ion^ which is
written fo flrongly in the very Nature of
Men, leads them to pradifc the Duties of
Juftice and Goodnefs towards their Neigh-
bours.

Pith.

5 8 'The Strength and Weakncfs

'^ith. I may venture to grant what you
have now faid upon this Subjed : And thefe
are the Reafons, and the only Reafons, upon
which even the barbarous Nations g;enerally
pradife fome Degrees of Juftice and Good-
nefs towards one another. But is this proper
Virtue ? Has this any Merit in the Sight of
God, or any Pretence to his Favour ? Can
this be ReUgion, when Men are reftrain'd
from doing Injury to their Neighbours, or
excited to do them Good, without any Idea
or Apprehenfion of the Will of God, who
requires it, or when they do it meerly for
Fear, left they Ihould be expofed to the
fame Injuries among Men, by way of Reta-
liation, or in Hopes to obtain the like good
Return from them ? Can this Ibrt of Virtue
intitle any Man to the Love of God, and
Rewards in a future World, which has no
Regard to God at all ? Will this fort of Rea-
foning condud Men to Heaven, if their
Pradices were never fo agreeable to thefe
Principles ?

True Virtue and Religion arife chiefly
from a Senfe of the Reafonablenefs and Fit-
nels of Things, and from a Defire to obey
the Will of God. If I would be truly vir-
tuous, I muft confider, that 'tis Unrighteous
and Unreafonable to take away my Neigh-
bour's Life or Property, tho' I myfelf ftiould
never endanger my own Property, nor be
taken and punilh'd for doing it. And fuch
Virtue as is pleafing to God, and can make

any

of Human Reason. 59

any Pretences to obtain his Favour, and a
fliture Reward, muft arife from a Senfe of
thefe Duties to our Fellow Creatures, as
being agreeable to the Will of that Almighty
Power that made us, and has placed us in
fuch particular Relations to other Men. And
without fome Notions or Principles of -this
kind, I fear the outward Abftincnce from
Falfhood and Injury, or the meer Praftice of
external Beneficence to a Neighbour, will
go a very little Way to obtain the Love of
God, and future Happinefs,

LiCt it be granted then, that Honefty and
■Kindnefs may be much pradifed by Ibme
Heathen Nations, on the Principle of Self-
Prelervation, and perhaps 'tis convey'd from
Generation to Generation, 'till 'tis become as
much a Cuftom and Habit among them as
any of their National Civilities, their Oddi-
ties and Fooleries, and then they may go on
to praftife it in the main, becaufe their Fa-
thers did it : Let it'be granted yet further,
•that meer natural Temper, and the animal
Conftitution of Flefh and Blood may incline
jmany particular Heathens to praftife Good-
nefs, Companion, Holpitality, Forgivenefs
of Injuries, Meeknels, and Peace, even as
the Conftitution and Temper of a Sheep is
meek and unrefenting, in Comparifon of. a
Dog or a Lion : This may be call'd Natural
Vtrtue^ but 'tis not proper Morality nor Re-
ligion'^ if the Pradiler has no Regard to the
Juftice and Order, the Rightnefs and Fitnefs

of

6o The Strength and Weaknefs

of Things, and the Law or Will of his
Maker; which Principles, I believe, can
very feldom be found in any of the barba-
rous Nations we fpeak of.

Suppofe it be granted again, Logifio^ that
fome few of thefe rude Tribes of Mankind
are led, by any Principles whatlbever, to
pradife Honcfty, Juftice, arid Goodnefs, yet
permit me to obferve, that the very Notion
and Obligation of thefe fecial Virtues is con-
tradifted and deftroyed by the profefs'd Prin-
ciple of Multitudes of the Heathen World.
Tho' Plunder in private Perfbns has been
generally counted a Crime, yet Lying, Cheat-
ing, and Stealing, when k has been pradifed
with great Dexterity and Cunning, has been
allowed and commended by the common
Voice of a Nation. Even the Lacedemonians^
who dwelt in Greece^ a polite Country, pub-
lickly encouraged artful Thievery ; but your
clumfey Lurthers, that were catch'd'in the
Fad, were given up to fome Puniftiment :
And there are few of the unpolifh'd Regions
of the World where Falfhood, Lying, and
Cheating are not pradifed, by all that are
able to do it, with Impunity.

And even Robbery and Plunder in great
Bodies and Communities of Men has been
efleem'd a Virtue rather than a Crime. How
many Kings and People do we read of in
-antient Hiftory, how many Captains and
large Armies, who thought it fufficient Rea-
fon to invade the Properties, and deftroy the

Lives

o/Huma!n Reason. 6i

Lives of their Neighbours, meerly to gain a
wider Dominion, and to make themfelves
great and rich by the Spoils of thofe that
dwelt around them ? Refled a little, whence
did the Roman Empire rife to its Grandeur?
Was it not by fuch publick Injuries and Ra-
pines, Robberies and Murders ? And who
among them queftion'd the Lawfulnefs of
this ? Whence fprang the Fame of Cxfar,
and Alexander^ and other barbarous and
brutal Creatures, that were call'd Heroes ?
Was it not from this acknowledg'd Principle,
that they might deftroy their Fellow Princes
and their Armies, if they would not pay
Tribute to them, or do any Milchief to their
Neighbours, who had done none to them,
if they would not fubmit to their Dominion ?
What are many of the bloody Wars that are
carried on among the petty Princes of Africa
and America ? Are they owing to any bet-
ter Principle than this, that if they have
Power enough, they may take any Occafion
to make Captives and Slaves of their Fellow
Nations, if they pleafe, in order to lell them
to Merchants in a way of Trade, or to make
Breakfafts and Dinners upon them ?

Is this that native Reafon, Logijfo, which
you would teach Men to rely upon, without
any Aids from Heaven, for their lafe Con-
dud in the Paths of Virtue, to obtain the
Favour of God, and eternal Felicity ? Is
this that innate Principle, which you would
have Mankind entirely depend upon, to teach

them

6i ^he Strength and Weaknefs

them the Rules and Praftices of Morah'ty,
and Juftice, and Goodnefs, which is fo eafily
perfuaded to call Vice Virtue, and Virtue
Vice ? Which fuffers whole Nations, both
Kings and People, to be fo fhamefuUy led
aftray into the Pra£lice of conftant and pub-
lick Villainies, without any Remorle or Re-
gret ? Is this wretched and perverfe Power
of Reafbning fit to be their only Guide,
while it permits them to work up thefe pub-
lick Robberies, and Murders, and Ipreading
Defblations into the Notion of Honour, Vir-
tue, and Dignity ? But I read your gene-
rous Convidion in your Countenance, and
am filent.

Let us proceed to the next general Head,
and pray pleafe to inform us now, whether
human Realbn be fufficient, in a plain and
ealy Manner, to lead the Bulk of Mankind
to find out and dilcharge their Duties to-
ward them/ehes, in the Pradice of ^emferance
and Sobriety^ with a Reftraint of their Appe-
tites and Paffions within proper Bounds.

Lor. Yes, I think that may be done. Pi-
thander^ in fuch a Manner as this. [Appe-
tites and 'T'ajjions may be all reckon'd among
the powerful natural Propenfities with which
Man is endued, in order to preferve his own
Perfbn and Family, to continue his Species,
to fecure himfelf from Evil ox Injury, and
to promote his own Eafe and Happinels.
This I might prove by giving Inftances in a
multitude of Particulars, \i it were needful.

It

o/ Human Reason. 6"^

It follows thep, that the Gratification or In-
dulgence of thefe Paffioris and Appetites is
rcftrain'd within the Bounds of .Reafon,
when they neither carry us fo far as to do
any Injury to our Neighbours, nor abufe
any of our own Faculties or Powers of Body
or Mind, but keep them in their proper
Exercife.

Thus, for Examplp ^ a Man may be law-
fully angry for an Injury or Affront received
from his Neighbour, fuppofing the Paffion
to arife no higher than the Demerit of the
Affront or Injury ; but if he let it fwell and
burn to fuch a Degree as to break in upon
the Peace and Property of his Neighbour,
beyond the Reparation of his own Damages,
and the neceffary Self-Defence againft future
Injuries, he then indulges it to a criminal
Excefs : Or if he fuffers the Flame to arife
fo high within him as to difcompofe his own
Nature, and to unfit him for his Duty to-
ward God, his Neighbour, or Himfelf.

In the fame Manner his natural Appetites
may be indulged fo far as to fupport his
Nature, or to maintain his Species, or to
give himfelf Pleafure or Eale, in fuch a
Manner as does not make an Inroad upon
the Peace or Property of the Societies in
which he dwells, nor unfit his own Flelh or
Spirit for any of the Duties of Life. But
'tis evident, that Gluttony and Drunkennefs
abufe a Man's own natural Powers ; Adul-
tery invades the Property and Peace of his

Neigh-

64 The Strength and Weaknefs

Neighbour ; and Fornication has an evident
Tendency to break the Peace and Welfare
of Societies, to introduce Children into the
World under great and neceffary Hardfhips
and Inconveniences, who muft grow up to
Shame and Sorrow, without due and proper
Provifion for their Comfort and Happinefs.

Pith. I acknowledge,^ Sir, your Reafon-
ing upon this Subjed has, for the moft part,
a great deal of Truth and Juftice in it, except
in thofe Inllances wherein you feem to allow
every private Perfon to judge and determine
in his own Cafe, about the Degree of Injury
or Affront which he has received, and the
Degree and Manner of Retaliation or Re-
compence which he demands ; which Judg-
ment and Determination rather belong to
the Agreement of a whole Society, or the
Senfe of a Magiftrate, upon whom that
Power is devolved.

But I would not interrupt the Courfe of
our Dialogue with too many Objedlions, nor
divert the Current and Tendency of it from
its main End and Defign ; and therefore I
let this pafs for the prelent. Tell me then.
Sir, with a fincere Heart, Can you ever ima-
gine that ever a fingle Creature in the Wilds
of Africa^ and the American Forefts, could
arife to this Degree of Realbn, and to thele
fine Inferences and Deductions of the Rules
of Morality, by the Dint of his own Under-
ftanding ? The poor Wretch that has been
train'd up from his Infancy meerly to fifti

and

©/"Hum AN Reason. 65

and hunt, to plant a little Indian Corn, and
to parch it by the Fire or the Sun, and
pound it to Powder, to tie a Skin round his
Body to keep him from the Cold, or to dig
the Trunk of a Tree into a hollow Canoe
for Sailing, and who has been employ 'd all
his Life in Ibme of thefe low Labours and
Cares ; can you ever imagine, that the na-
tive Reafon of fuch Animals as thefe, can
fpin out of their own Bowels fuch Philofo-
phical Difcourfes, fuch Moral Arguments
and Inferences ? And efpecially, when the
Defign of them is to lay a Reftraint upon
thofe reftlefs and violent Powers of natural
Appetite and Paffion ? Miftake me not. Sir ;
I do not pronounce it utterly impolHble in
the Nature of Things, that Reafon ftiould
exercife itfelf in this Manner; but it appears
next to an Impoflibility, that fuch fort of
Moral Reafoning ftiould be found in any
one Hutt or Wigwam among twenty Nations
of thefe American Savages.

Log. Surely, my Friend, you depreciate
human Nature to a very great Degree, and
reprefent it in fuch Colours, as tho' the
glorious Light of Realbn, which fliines in
every Son and Daughter of Man, had raifed
them but little above the Beafts of the
Earth, and the Birds of the Air. ,

Pith. If you pleafe. Sir, to read the Ac-
counts that Travellers give us of thefe rude
and unpolifti'd Countries, you will find the
conftant Cuftoms and Pradices of whole

F Nations

66 The Strength and We^kmk

Nations perfectly agreeable to the Colours
in which I reprelent them. Hiftory and
Matter, of Fact fufficiently declare human
Nature, in its prefent State, to be thus far
debafed and brutified, and that the glorious
Faculty of Reafon is fo far overwhelmed
and benighted by ftupid Ignorance, that it
leelcs not after the God who made them,
and fo wretchedly led Captive by Paffion,
Appetite, and a thoufand Objeds of Senfe,
as fcarce ever to exert itfelf in any Inquiries
about the Themes of Self-denial and Morti-
fication, much lels to find out thefe Inftances
of Virtue^ or Duty toward God or them-
felves.

Befides, Sir, pleafe to confider, that Paf-
fion and Appetite are fuch powerful and
ruling Springs of Judgment, as well as of
Action, in degenerate Mankind, that they
difguife and colour the Truth as they pleafe,
and turn Vice into Virtue, or Evil into Good,,
by the Vivacity and Force of their Repre-
fentation. The Faculty of Fancy is' almoft
always engaged on their Side, and that helps
to throw falfe Colours on Things, and leads
the untaught and unwary Reafoner into a
thoufand Errors. TKe Violence of Hope
and Fear, of Defire and Averfion, of Love
and Wrath, perfuade and almoft compel the
Reafon of an Iroquois, or a Negro, a Hotten-
tot, or a Laplander, to determine every thing
to be right or wrong according as thefe Paf-
fions reprefent it. And fince 'tis fo hard

for

o/ H u M A N Reason. 67

for European Philofopbers, and even for
Chrljiians^ to judge aright by their own
Reafon in particular Cafes, wherein Appe-
tite and Paffion are concern'd, much harder
is it, and almoft impoffible, for thele Savages
of America or Africa, SCc. to frame to them-
lelves a Scheme of Virtue in thefe Self-
denying Inftances. You yourfelf, Sir, have
granted the Truth of what our Friend Sophto-
nius exprefs'd in the End of his Difcourfe,
(viz.) that all Men every where will fre-
quently find themfelves betray'd into Sin by
the Strength of Appetites and Paffions : And
how perpetually will thefe wild Creatures
be thus expofed to fin againft God, when
their Reafon has yielded itfelf fuch a Cap-
tive to Senfe, as not to enquire and fettle
the Rules of Duty ?

Let us proceed then. Sir, to the laft Arti-
cle, which I fhall defire you to prove, or
rather to fhew me, how an untaught Hea-
then fhall be convinced that he is a Sinner
againji God', and, when convinced, what he
Jhould da to apfeafe God's Anger ; and if he
jhould repent of Sin^ how fhall he know that
God •will forgive him upon ]ois Repentance^
and receive him into his Favour ?

Log. Firft, I cannot think it fuch a Diffi-
culty to convince human Creatures, that
they have fome way or other done what they
fhould not do, or neglected what they ought
to do with regard to G o d, or to their Neigh-
bours or Themfelves : And thus Reafon is

F a fuffi-

68 The Strength <j»iWeaknefs ;

fufficient for Convidion of Sin ; for 'tis fuffi-
cient to enable them to compare their Adions
with the Red:itude of the Nature of God,
and with the general Rules of their Duty
which they know, and to obferve how much
they have wander'd from them.

Pith. I grant it no hard Matter, Sir,
when they are once led into an Acquain-
tance with the Reditude of God's Nature,
and are brought to the Knowledge of their own
various Duties, to make them fenfible that
they come very ftiort in the Performance of
them : And I cannot but think, that Reafon
and Confcience convinces Negroes and Hot-
tentots of fome Grimes. But Reafon, as it
operates in thofe wild Creatures, fliews them
fo very little of the holy Nature of God, of
their Relations to him, and of their Duty
toward God or Man, as you have found in
this Difpute, that it plainly follows, that
this fame Reafon of theirs will go but a
very little Way in making them fenfible of
any Failures in their Duty. Howfhall they
be convinced they fin againft God, in for-
getting him from Day to Day, and from
Year to Year, in negleding to reverence
him for Iiis Greatnefs, to praife him for his
Goodnefs, or to pray to him, and depend on
him for his further Bleffing, when their
whole Nation has continued in this conftant
Courfc of Impiety from Age to Age, with-
out Remorfe.? when none of them have
been ever led fo far by their own Reafon,

as

q/" Human Reason. 6^

as to know thefe Duties, and bind them
upon their own Gonfciences ? And liippofe
they ihould be made fenfible, that they have
now and then cheated their Neighbours ,by
Lying and Falfhopd, that they have plun-
der'd or ftole their Goods from them, or
that they have been fometimes ftiamefully
drunk, or guilty of Fornication ; yet their
Gonfciences will bring but a very feeble
Charge againft them for thefe Things as
criminal, if they have not been evidently
convinced, that Truth and Juftice, Chaftity
and Temperance were neceflary Duties.

And yet further, Logi/io, be pleafed to
confider, that if they fhould be never fo
much convinced that they have done amifs
in drinking to Excefs, becaufe it injures
themfelves, or in doing any kind of Injury
to their Neighbour; yet they would not
readily conclude, that they did any Injury
to God hereby ; lince their Reafon has not
yet led them to the Thought, that God is the
great Infpeclor and Governor: of the World,
and that he has in any Way and Manner
forbid thefe Sins, or required the contrary
Duties.

Nor is it any Wonder, that a rude Ame-
rican Ihould juftify himfelf and his Condud
from any Difhonours done to God, tho' he
has forgot and negleded him all his Life,
and has wallowM in lewd and drunken De-
baucheries, unkfs he has alfo been guilty
of fome grofs Ad of Injuftice and Villainy,

F 3 fince

70 The. Strength and Weaknefs

fince the rude Herd of Mankind, even
amongft Chrifiians^ are ready to fay, when
a Neighbour dies ; " Alas, poor Man ! he
" is gone, but furely he is gone to Heaven \ .
" for tho' he did not mind much of Reli-
" gion indeed, yet he was an honeft Crea-
" ture, he would not wrong a Man> of a
" Farthing, and he was ever ready to do
" his Neighbour a Kindnefs : 'Tis true, he
" would drink now and then a little too
*' much, nor was he always fo careful to
" Ipeak Truth, and perhaps he would fwear
" when he was in a Paffion, but never
" when he was fober ; he was no Man's
*' Enemy but his own, and did no Injury
" but to himfelf." Now if this grofs Igno-
rance, and Senfelefnels of Sin, be found
even in the Lands of Chr'tftian Knowledge,
we may eafily fuppofe, the wild Savages
will hardly think themfelves Sinners againft
God at all.

Log. I own what you fay, Pithander^ has
fome Weight in it : Tho' you muft acknow-
ledge too, that there are certainly fome
fecret Workings of Confcience in all Men,
which give them fome inward Notices, when
they violate the Rule of their Duty, efpe-
cially in grofTer Inftances, and fmite them
with an inward Reproach, tho' it may not
be fo frequent, nor in io explicite a Manner,
as I was ready to imagine, before we had
taik'd over this Matter fo particularly.

Phh,

0/^ Human Reason. 71

Pith. I have granted it, Sir; and 'tis
very likely, at fome Sealbns of groflcr
Tranlgreffion, or when their natural Spirits are
low, they may feel fuch inward Reproaches
of Confcience more plain and pungent : But
having no fixed and fettled Rules of Duty,
thefe little UneafinelTes quickly vanilh, like
a Qualm of Sicknefs that pafles over the
Stomach ; they forget their own Iniquities,
and they are prone to fancy, that God for-
gets them too : And thus they go on again
to their old Barbarity and Injuftice, their
Gluttony and Drunkennefs. I grant, this
Conduft is greatly criminal, yet 'tis the
common Cafe, till, by Degrees, Confcience
grows callous and infenfible, and they fin
without Remorfe.

Log. I confefs, when we obferve fo little
of the Workings of Confcience in Men, to
convince them of Sin, in fuch a knowing
and rational Land and Age as ours, when
we obferve how much the Voice of Con-
fcience is negleded, and how cafily 'tis
filenced, when we find it grows hard and
ftupid by Degrees, and at laft permits Men,
without any Remorfe, to commit all Vil-
lainies, in i'^kc of all the Remonftrances of
God and Man, it is no Won.der that Con-
fcience has a very feeble Influence in fuch
wild, and unknowing, and utipolifh'd Coun-
tries, where Irreligion and Intemperance are
the Cuftom and Falhion, from Generation to

Generation.

F 4 ^ith.

y 1 The Strength and Weaknefs

Pitb. Well then, Sir, fince you allow me
this, pleafe to proceed, and inform me, how
they Ihall come to know, if they fhould be
once convinced of Sin, tkaf they muft re-
fent of it \ i. e. be forry for it, and abftain
from it ?

Log. This Repentance is the moft natural
and obvious Pradice that the Reafon of Man
can didate to him, to appeafe an offended
God : 'Tis going as far as he can, to undo
■what Evil he hath done j and cherefore the
Reafon of every Man would condud him to
Penitence under a Senfe of pail Sin.

Pith. But we don't find this Duty to-
wards God has been taught or pradifed fo
very much by human Reafon, even among
thePhilofophers and the Inhabitants oiRome
or Athens^ as to imagine that the Indian
Savages fhould prefcribe this Duty to them-
felves. No ; 'tis evident the polite Nations
of Htathenifm were generally for offering
Sacrifices of one kind or other, to make
Compenfation for their Crimes, without much
Sollicitude or Care about Repentance as a
Duty to God, and a watchful Care of better
Obedience. And in thofe Parts of America
■where they made Pretences to any Senfe of
Religion, it was a frequent Thing (as the
Sfani[h Writers of the Country of Mexico
inform us ) to feek out fbme beautiful Girl,
and offer her a Sacrifice to their offended
Idol^, when they thought their Gods were
angry with them : Penitence and Reforma-
tion,

o/ Human Reason. 75

tion, virtue and Piety of Heart and Life^
were little thought of, as the Means of pro-
curing divine Pardon.

Log. I confefs, my Friend, you put me in
mind of many Hiftorics which I have read,
not only of Heathen, but of Pofifh Coun-
tries, where the Doftrine and Pradice of
Penances, and Sacrifices, and rich Offerings
to Saints and Idols, Gods and Goddefles, are
the immediate Remedy to which Men apply
themfelves after Sin, and which Papijis and
Heathens make their ready Refuge, after a
Senfe of Guilt, rather than to pradife the
inward and fpiritual Duties of Repentance
and Mortification, and maintain a future
Courfe of watchful Holinefs.

Pith. Let us drop this Point then, Sir ;
and now I intreat you to prove, that if a
Heathen Ihould truly repent, and be forty
for his Sin, even as it is committed againft
God, and fliould endeavour to perform his
Duty better for Time to come, ivill his
'Reafon ajfure him, that God will forgive his
Sin, receive him to his Favour, and make htm
happy ?

Log. Yes, certainly, Pithander, he need
not doubt it ; for if doing Evil be the only
Foundation of God's Difpleafure, ceafing to
do Evil, or returning to do well, mull take
away that Difpleafure. God is too good a
Being, not to approve and forgive fuch a

Penitent.

And

4^'

74 ^'^^ Strength and Weaknefs

And not only the Goodnefs, but even the
Wifdom of God would oblige him to for-
give thofe who repent, fince the Sinner then
becomes what God in his Wifdom requires
him to be : Whereas if God punifh'd him,
it could only be with a Defign to corred:
him, and make him pious and virtuous for
Time to come : But when this happy End
is attain'd without Puniftiment, there is then
no need of it : And God has no Cruelty in
his Nature, to incline him to punilh a Crea-
ture without Neceffity.

Pith. To this I anfwer, That the Cor^-
reftion or Amendment of the particular Offen-
der, is not the only End of Puniftiment,
but the Vindication of the Wifdom and Ju-
ftice of the Lawgiver, and his Law, which
are like to be infulted, and the Laws conti-
nually broken afrefti, if Offences were al-
ways paft by with Impunity, and if the
Criminal were always pardon'd upon Repen-
tance. It is necelfary for a Governor fome-
times to teach his Subjefts what an evil
Thing it is to tranfgrefs his Law, by the
proper Funifhment of thofe who offend.
The Honour and Authority of Government
mull be fometimes liipported and vindicated
by fuch Severities : And tho' it may pleafe
a Sovereign fometimes to pardon an Offender
out of his great Goodnefs, when he is truly-
penitent for his Crime, yet no Degrees of
Penitence can affure the Offender that he
Ihall certainly and entirely be forgiven, or

can

o/ Human Reason. 75

can claim Forgivenefs at the Hands of the
Sovereign; becaufe Repentance makes no
Recompence at all for the Diflionour done
to the Authority of the Law, and of him
that made it. His future Obedience is all
due, if he had never finned ; and therefore
it cannot compenfatc for pall Negleds and
Tranfgreffions,

Log. But when finful Man is truly peni-
tent for his Faults, 'tis the beft Thing that
a Creature can do in finful Circumftances,
and the beft Recompence that he can make
to an offended God, who is a righteous and
merciful Governor, and will require no more
than the Sinner can give.

Pith. But a Sinner can (^dare Poems)
fuffer Puniftiment, to make a fort of Com-
penfation, by forfeiting and lofing his Peace,
and thus doing Honour to the Law in a
paflive Manner, when he would not do it
by adive Obedience. Suppofe, Sir, (if I
dare fuppofe a Thing almoft impoffible)
that fo worthy a Gentleman, and fo loyal a
Subjeft as Logijfoy fhould rebel againft his
prefent Majefty King George the Second,
fliould murder a Fellow-Subjed, or violate
any of the Laws of the Land by a Capital
Crime, and after he had continued fome
Time in a vicious Courfe, he fliould repent,
and affure his Majefty, that for Time to
come he would be a very faithfiil Subjed,
has he fufficient Ground to claim^ or to ex-
ped a Pardon, meerly becaufe he is forry

for

y6 ^he Strength and Weaknefs

for what he has done, and refolved fincerely
to do fo no more ? King George is indeed a
Man of Mercy, but wou'd that Repentance
of yours be any Reparation for the Injury
you have done to the Authority of the King,
or the Welfare of the State? Do you not
know, Sir, that the Government takes no
Cognizance of fuch Repentances ? Even the
moft fincere Penitent cannot claim a Right to
have his Treafon pardon'd. Government re-
quires that Criminals be punifli'd to maintain
the Authority .of the Law and the Law-
givers : The Life of the Criminal is forfeited
and due to the State : Criminals muft be made
Examples of Juftice, that the Honour of
Government may be maintain'd, and that
other Subjefts, who fee or hear of this Punifh-
ment, may be fecured in their Obedience and
Duty, by fuch publick Examples of Punifli-
ment and Terror.

Now to apply this to the Cafe in Hand :
The great God fufficiently makes it appear,
in the Condud of his Providence, and in his
Government of the World, that he does not
punifti offending Creatures meerly to promote
their own Correftion, Repentance, and Re-
formation. How many Thoufands of finful
Men are cut off by Earthquakes, Famine,
Peftilence, Inundations, &c, and fent down
to the Grave where there is no Reformation
or Repentance ? How many Sinners, who
have been already truly penitent and re-
formed, have been thefe defolating Teftimo-

nies

o/ Human Reason. yj

nies of the Difpleafure of God againft Sin,
and felt a heavy Share of thefe publick Cala-
mities ? Nay, have there not beerf fome of
the moft vktuoLis and holy Creatures upon
Earth given up by the Providence of God,
not only to common Calamities, but to pecu-
liar Miieries and fmarting Sorrows, as juft
Tokens of divine Refentment for their paft
Sins ? And their own Confciences have ac-
knowledged the Juftice of it. God will mag-
nify his Law and make it honourable^ and will
make even penitent Sinners knqw, what an
evil and bitter Thing it is to offend his
Majefty, and break his Laws.

And as it has pleafed the righteous Gover-
nor of the Univerfe to make- even penitent
Offenders Ibmetimes Inftances of his juft
Difpleafure againft Sin in this World, that
other Inhabitants of the Earth may fee, and
fear, and obey, fo how do we know, what
other World of intelledual Creatures fhall
be Witneffes of the Punifhment of guilty
Mortals in the invlfible or future State, and
be thereby deterr'd from Sin ?

The Repentance of a Criminal is no Re-
compence to God, confider'd as the univerfal
Governor of his intelleftual Creatures : His
fupreme Authority muft be maintain'd, and
Jiis Honour be vindicated, thro' his univerfal
Empire : And how can Heathens alTure them-
felves, by the meer Light of Reafon, that the
Wifdom of his Government doth not find it
neccfTary to make all the Criminals of human

Race

78 The Strength and Weaknefs

Race become Ibme way or other Examples
of his juft Refentment ? 'Tis only divine Re-
velation that informs us with any Certainty,
that Man Ihall find Forgivenefs with God,
and that Pardon fhall follow Repentance.

Log. Do you not allow then, my Friend,
that the Light of Nature can go fo far as to
fay, 'tis at leaft probable, that God will for-
give a repenting Sinner, tho' Reafon may
not make it certain ?

Pith. I confefs fome Things which &-
fhronius deliver'd, concerning the Hope of
Pardon for repenting Sinners, in Confirma-
tion of his Scheme of natural Religion, at
the Beginning of this Conference, have great
Weight with me. Tho' I am fure Repentance
cannot claim Pardon on the Sinner's Part at
the Hand of God, yet I know nothowftrong
a Claim the Wifdom and Mfircy of God may
bring againft the full Execution of Juftice in
fuch a Cafe. God may forgive a Sinner in
part, and releafe him, in Ibmc degree, from
the compleat Demerit and Punilhment of
his Sin, though he does not forgive him
entirely. Let us fuppofe then, and allow,
that 'tis probable God will at laft for-
give an humble penitent Creature that has
oflfended againft him in Time paft, if he
earneftly implore divine Forgivenefs, if he
grow up to a fettled Hatred of his Iniquity,
and behave himfelf with allWatchfulnelsin
the Practice of his Duty for Time to come,
both toward God, toward his Neighbour,

and

o/ Human Reason. 7()

and himfelf. I think I muft believe, that
God loves Holinels fo well, that he will not
for ever punifh a Creature that repents fin-
cerely, and that he cannot but love a Crea-
ture which fincerely loves God j and there-
fore if among finful Rebels he fliould find
any fuch remarkable Penitent, in the favage
Regions of the Earth, I grant he fliall not
finally and eternally be banilh'd from the
Prefence of his Maker, or at leaft he may.
have very encouraging Hopes of fome Fa-
vour and Acceptance at laft, if he can exer-
cife his Rcafon fo far upon thefe Subjeds and
Enquiries.

Log. I am glad Sophronkis is here in this
Difpute, and I am well-plealed to fee Pithan-
der not only ready to yield to Convidion at
firft, upon the Appearance of the light of
Reafon, but to retain it thro' all our Con-
ference.

Pith. But there are ftill fome confiderable
Difficulties remaining, Sir, upon this Point ;
there is fome Darknefs hangs about this
Gleaqi of Light. Suppofe a Heathen fliould
be brought to believe and hope, tliat God
may forgive his paft Sins upon fincere Re-
pentance, his renewed Obedience, and his
humble Addrefles to him for that Purpofe,
yet can his Reafon teach him, that God will
forgive daily and repeated Sins, after Know-
ledge and Vows of Obedience ? That he will
forgive the fame Sinner relapfing a hundred
times oyer ? That he will forgive his Sins

even

8o ne Strength and Weakncfs

even to the End of his Life ? Or that he will
forgive him entirely and perfedly fo as to
make him undergo no Penalty at all, and pafs
thro' no Purgatory in the other World, to
make fome Degree of Expiation for paft
Offences ? This Dodrine of a painful Purifi-
cation in another State was fuppos'd by fome
of the ancient Heathens^ and is ftill beUeved
by one Party of Chriftians, whereby Souls
of imperfed Virtue do Penance for the Crimes
committed in this Life ? Can his Reafon tell
him, how long this State of Penance and Pur-
gation will endure ? Can it afllire him, that
God will take the Sinner into his Favour, fo
far as to give him a lafting State of Happi-
nefs hereafter, who has been fuch a vile
Criminal here ? And I was going to fay, Can
his Reafon afllire him, fince his bell Repen-
tance is fo very imperfeft, that he fhall not
be put upon another State of Trial in a future
World, and that his Soul fhall not be fent
to animate any other Body, partly to punifh
him for his Crimes in this, and partly to go
thro' a new Probation, with regard to fome
further State of Happinefs or Mifery ? And
not only one, but all thefe Doubts will grow
much ftronger if the Repentance itfelf be
doubtful and feeble, or much interrupted by
returning Sins.

I am fure, Logijioy you are a Gentleman
of greater Reading than to imagine thefe are
meer Fancies of my own : Your Acquaintance
with the Heathen Writers informs you of

their

^HuMAN Reason. 8i

their^urgafory, and you know their Doftrine
of I'ranfmtgration of Souls, which is ■ faid to
be derived originally from Pythagoras the
Philofopher.

The Poets borrowed their Reprefentations
from the Phiiofophers, tho' they have drefs'd
them with Ornaments peculiar to their own
Genius, f^trgtl fends j^neas into the other
World, and there he finds, in or near the
Elyfian Fields, feveral Souls who were or-
dain'd to return to other Bodies j

Inclufas Animas, fuferumq^ ad Lumen ifuras,

And — jinimae quibus altera fata

Corpora debentur-^ — - — --

And all the Souls even of the beift Men, before
they arc admitted to Elyjtum, or the State of
the Blelfed, muft go thro' Fire and Water,
and various Pains and Purifications.

Log. I keep a few of the ClajQicks here in
this Summer-Houfe, and Ibme polite Writings
for my Diverfion. Here is a good Edition
of Firgil; come, turn to the Place, and let us
fee the Lines,

Pith. With all my Heart, Sir, 'tis in Book
VI. toward the End, v. y^^.

^uifi & fupremo cum lumine vita reliquit ; °
JNon tamen omne malum miferis, nee funditus
omnes

Corporex excedunt fefles.

Ergo exercentur posnis, veterumq; malorum
SuppUcia expen^unt : aliae panduntur inane s
• ' ' ' G , Sufp&nfr

8i The Strength and Weaknefs

Sufpenfg ad ventes : aliis fuh gurgite vaflo
Infettum duHur fcelus>, aut exurttur igni.
^ijque fttos fattrmr_ Manes. Exinde pr

amplum
Mittimur Elyfium, & paaci Iceta arva tenemus.

Log. I find after their Purgatory, f^rgii
allows but a few of them to be happy, {6
great and univerfal does he fuppofe their De-
filement in this mortal State. But as for the
Bulk and Multitude of thele departed Souls,
pray what becomes of them ?

Pith. Surely, Sir, you have read the fol-
lowing Lines, where he teaches us, that they
return to Bodies again, after a thoufand Years
Penance.

Denec longa dies f erf e£}o temporh orbe
ConcMam exemit labem^ furumque rel'tquit
j^theVeum fenfum^ at que aurdi Jimplicisignem.
Has omnesj ubi miUe rotam vohere per anmsy
Lethceum ad fiuv'mm Deus evocat agmine

magna :
Scilicet Immemores^ ftiper aut convexa revifant^
RurJUsy & incipiant in corpora veUe reverti.

Log. Since we are got into the Company
of the Mufes^ Pithander, let us fee what our
Englijh Virgil^ Mr. Dryden^ fays in his Tran-
flation of this Period. I'll read them to you.

"Not Death it/elf can wholly •wafh their Stains^
But long cofitraUed Filth, even in the Soul, re-
mains.

^ Human REAsoi^r*^ S^

^e Reiifuej ef inveterate ^ke they wmr j
j/ind Sfitts of Sin ohfcend in mevy Face Of pent t
For this are various Penmees enjoin' A -^
And feme are hung to bleach^ tPpotP the P^ind^
Some piling' din Waters^ others parg'd in Fires^
'Till all the Dregs are drain* d^ and all the Ruji

expires :
All have their Manes^ andthofe Manes^^^ .•
T^hefewjjb cleans' d^ to thefi Abodes repair j
And ^reathe^ in ample Fields^ the Joft Etyjan\

Air.

9'hen are they happy ^ -when by Length of 'Time
The Scurf is worn away^ of each committed Crifpie,
Mo Speck is left of their Mfbitual Stains j
Bat the pure j^ther of the Sbul remains ^
Mut, when a thou/and rowling Tears are pafi- \.
{So long their Tunijhments and 'Penance la ft \ j
Whole Droves of Minds are^' by the 4riving GoJ,
Compeli'd to drink the deep Liethaeaa Fkod:
In large forgetful Draughts to fieep the Cares
Of their pap Labours, and their ivkfome Tears*
That J unrememh' ring of its former '•Pain,
The Soul may ft^er mortal Fkp again.

Pith. And 'tis the Dodrine of Pythagoras^
as reprefented to us by another of the Poetsy
that human Souls return into the Bodies of
Bcafts as well as Men^ Quid informs us fo
in the i jth Book of his Metamorphojis. Have
you got it here ?

Log. Yes, Sir, Ovid is at hand, and as Vairi
and fabutou* a Writer as he was in ancient
jilmes, yet if his Soul was tranfmigrated into

G a any

84 The Strength ^»^ Weaknefs

any human Form in this Age, I'm perfuaded
he would be wonderfully pleafed to be found
in fuch Company as yours, Gentlemen, and
to hear himfelf call'd upon to give us his
Senle of the Dodrine of Pythagoras^ fince it
puts a Sort of Philofophical Air and Drefs
on his wild Stories of the Transformation of
Gods and Men.

Pith. See here then, Sir, the Opinion of
that ancient Philolbpher in the Language of
Poefy.

Morte carent anim^yfemperq'^ prior e reliBd
Sedcy novis domibus vivunt, habitant f, recepta ;
Omnia mutantur : nihil interit : err at & illinc
Hue venit \ hinc illuc\ & quojlibet ocmpat

artus
Spirit us ', eque feris humana in corpora tranfit^
Inque feras nojier.

And Lucan fays of the Northern Countries,
Lib. I. Pharf. that they had the Opinion
of Tranfmigration of Souls, and therefore they
fear'd not Death.

• PopuU quos dejpicit ArBos

'Felices Errore fuo^ quos ille timorum
Maximusj haud urget Leti metus.

And on this Account they efteem'd it a very
cowardly Thing in War,

Rediturce par cere vit^,

i. e. to be fond of this Life, or Ibllieitpus to

fave

o/HuMAN Reason. 85

fave it, when it would be fo foon reftor'd
again.

Cafar tells us this was the Dodirine of the
Druids^ our Anceftors, in Britain. Difci~
fl'ma Druidum in Britannia f-epsrta impri-
mis hoc volunt ferjuadere\ noninterire animas -^
fed ah aliis poft mortem tranjtrf ad alios, SCc.
Lib. VI. DeBello Gall. The Ancient Bracb-
mans were known to be Profeflbrs and Teach-
ers of this Opinion j and in the Country of
Malabar, in the Eaft-Indies, their Succeffbrs,
the Braminsy teach the People the fame No-
tion ftill ; and elpecially, that the Souls of
Men, who have behaved ill in this World,
are lent at their Death into brute Animals,
partly to make Atonement for Sins paft, and
partly for a new Trial.

Now, Sir, if thofe among the ancient
Heathens, in various Nations oi Europe and
^Jia, who profefs'd to be wife above their
Neighbours, and who endeavour'd to ule
their Reafon in Matters of Religion and a
future State, were led into fuch wild Errors,
what Hope can you have, that untaught
Realbn, in the Wilds of .America, and in
African Defarts, fliould have better Succefs
in their roving and loofe Enquiries about
religious Affairs, and the future State of
Men?

Log. I know not welt what to reply to fomc
of thefe Doubts and Queries of yours. Upori
the whole, I do not fee how the mecr Realbn
of Man, without any Alfiftance, can get thro'

G i aU

%6 The Strength and Weaknefs

all thefe Difficultks, fo as to affure a Sinner
of certain Reftoration to divine Favour and
the Enjoyment ,pf immortal Bleffednefs at
Death, upon fudl poor, fofry and interrupted
Repentances as will be found among thefe
Heathens: And I am now ready to think,
that fome of my Infidel- Acquaintance talk
with too much Affurance and Triumph upon
thefe Subjeds, becaule they never enter 'd far
(enough into Enquiries about them, to learn
the Difficulties with which their Opinions
are furrounded. We are too ready to think
the great God a meer weak good-natur'd
TThing, fuch as Ibftie Magiftrates have been
in wicked Nations, and that he utterly neg-^
leds to lay due Reftraints upon the Vices of
his Subjeds, that he difregards the Demands
of Juftice, aad the Rights of Government,
If I miftake not, your Hebrew Poet intro-
duces God himfelf making this Refledion
upon fome of the loofe and profligate Fellows
of that Age, who were not willing to have
Vice too ievefely punifh'd, fbou thmghttji^
I -was altogether fuch a one as thyfelf'^ hut I
•mill reprove thee^ andfet thy Sins in order be^
fore thine Eyes.

Pith. Dear Sir, fince you have done David
the Honour to cite him in our Debates, I b^
leave to repeat the awful Addrefs he makes
to thofc vicious Creatures in the very next
Words ; Qm/ider this-, ye that forget God,
leji he tear you in pieces ^ and there be none to
deli'Oer. Punifliment belongs to Guilt, and

God,

o/ Human Reason. 87

God, the Governor of the World, has a
Right to inflia it if he pleafe. I grant, thefc
Perfons of whom the Pfalmift here fpcaks,
were impenitent Sinners : But there are many
PafTages in Scripture that concur with oiyr
natural Reafon, and inform us, that God
may, and fometimes doth, punifti in Ibme
degree thofe Favourites whom he finally
pardons. In Pfalm xcix. David fays, Thou
waji a God that forgasaeji them^ though thou
tookg/i Fengeance of their Inventions. Nor can
all the Light of Reafon aflure us, that God
will entirely forgive a Penitent in this World
or in the other, without fome Punilhment.

Log. I would readily yield, Pithandery
as far as your Argument carries Evidence
with it. But thio' we can't be fully afliared,
that repenting Criminals fliall be compleatly
pardon'd, yet you have granted, there is very
probabk Ground for a Penitent to hope, that
God will forgive him at lap j and if Reafon
can lead him but to a Probability of ihxs final
Forgivenefe, it gives fufficient Ground for
the Pf aftioe of Repentance and foture Obe-
dience, tho' there may be fome fore Puniih-
ments in his Way to final Happinefs.

Pith. Pleafe to confider, Dear Sir, that
tho' I havcallowcd that the Force of Reafoira,
under happy Advantages and Improvements,
and in its heft Exercifes, may reach thus far,
yet when the Reafon or Confcience of a poor
untaught African Savage has been by any
Providence 10 far awafeen'd as to think him-
G 4 felf

88 The Strength and Weaknefs

fclf a Criminal before God, and has his Soul
made deeply fenfible of Sin, I hardly fee how
he can, upon juft and folid Grounds, get
thro' all the Difficulties which I have men-
tioned. Will his own rude and uninftrudled
Reafon tell him, that God will probably for-
givelhim a hundred times over? That God
will call him to no Pains and Sufferings in a
future State, on Account of his Sins in this
Life ? Or if he endures Ibme Pain, can his
Reafon teach him, that God will probably
take him afterward into his Favour, fo far
as to give an immortal Reward to any of his
poor Pretences to Virtue, which are fo often
interrupted and defiled by Sin ? And what-
ever Inferences you and I may be abl6 to
make in Great Britain, I doubt the Skill of
a Megro on this Theme.

Log. I am fenfible I have been too con-
fident upon thelc Matters ; and I begin to
think there is fome need of a Revelation to
give Men more clear Difcoverics of true Re-
ligion, and more evident, fubftantial, and en-
couraging Hopes of the Pardon of Sin and
eternal Happincfs.

But however, my Friend, you fcem at
prefent to have got the better of me by run-
ning over all the particular Articles which
Sophronius has mentioned, as belonging to
Natural Religion, and I confefs I cannot fee
how a wild Negro, or an American, can ^q
well find them out as I imagined ; yet I can-
not but think ftill, that Human Reafon muft

or

o/ Hum AN Reason. 89

or ftiould have fufficient Ability to guide and
to condud Mankind to the Favour of God,
and Happinefs in a Way of Religion ; and I
have fomething further to offer upon this
Head : And when I lead the Argument and
caft it into another Form, we ftiall try whether
your Skill can refute it.

Pith. Let your Arguments be propofed.
Sir, in what new Form you pleafe, I think
I ftiall be able to fliew you their Weaknefs,
or if they are convincing, I defire to be fb
honeft as to yield to their Force. But .the
Hours are pafs'd away. Sir, with uncommon
Speed in fuch an agreeable Converfatron:
The Sun hath been {et almoft this half Hour :
I think it was Full Moon Yefterday, and we
fliall have the Light of that Planet to guide
us Home in a little time, which is far more
than the American Savages have to guide
them to Heaven, or the African Tribe of
'Negroes to relieve their midnight Darknels.
If you pleafe, Logiflo^ we will agree and meet
here to-morrow Evening, and carry on the
Difcourfe. But let us have Sophronius's im-
partial Sentiments on our Debate thus far,
before we break up.

Log. With all my Heart, Gentlemen, and
I fliall be very glad to lee you both here to-
morrow on fo agreeable an Occafion : And
now r entreat you, Sophronms^ to make ule
of no Compliments, but fiilfil the Office of
an impartial Moderator, for which we both

chufe

po Tloe Strengdi Avid Weaknefs

chafe you, for our Bufinefs is the Search of
Truth,

Soph. Gentlemen, I have been a careful
Hearer of your free and learned Debate, and
1 cannot but obferve with Pleafure, that you
have avoided all the little paltry Methods of
Cavilling, into which Difputants are too often
betray 'd when they aim at Vidory more than
Truth, and when each Perfon is refolved to
maintain his own Opinion at all Adventures.
By this happy Temper and Gondud which
has appear'd in this Conference, I am in no
Pain about giving you my freeft Thoughts
on the Subjeft, fince I am in no Danger of
difpleafing Perfbns of your generous Segtiti-
ments.

Give me leave then, in the firft Place, to
take notice, that you havte confined the great-
eft Part of your Difcourfe to the Sufficieacy
of Human Reafon, in the rude and unculti-
vated Nations of Africa and North' Jmerka^
to lead them to the Favour of God and Hap-
pinefs, by the Knowledge and Pradice of
Religion: And indeed, I cannot but think
you have wifely fixed this Scene for your
Controverfy, and limited your Difcourfe to
this Sort of People, which are fome of the
moft barbaroais and brutifli on the Earth,
and where Reafon has no fijppos'd AfEftances
from Revelation.

Logi/b has taken great Paicfito prove, that
Human Reafon, even in fuch fava^e Natioas
as thefe, is fufficient to guide and condud

them

o/ H U M A N R E A S O N. pi

them in the Way of Religion, to the Favour
of God, and future Happinefs : Or elfe in-
deed, the Propofition is not univferfally true,
That the Reafon of all Men is ftifficient for
this Purpofe j and, in my Opinion, he has
gone a great way toward proving the Natural
Sufficiency of Human Reafon for this Pur-
pofe, by fliewing how rational every Article
of Natural Religion appears, and by what
natural and juft Steps of Inference, it may be
deriv'd from fuch Principles as lie within the
Reach of Ma^nkind, and his Rcafoning
Powers.

On the other hand, 'J'ithander has ftiewn
us piainly in Fad, how unaffifted Reafon is
turn'd afide perpetually from the Truth, and
that thefe favage Nations, in many fucceffive
Ages, have been born^ and liv'd, and died,
by Thouiands and ten Thoufands, and have
never IbugJat nor fouiid out any tolerable
Scheme of Natural Religion, and hardly
done any thing toward it;, not that he fup-
poles them to be innocent and blamelcls in
thefe fhamefiil Neglefis of God, and Aver-
fions to true Religion ; but 'tis fo in Fad,
4rom Age to A.ge, and there are many evident
Caufes or Occafions (d it. •

Give me leave, Logifio^ to fijm up in one
View the various Gonfideratioms that '^iiharh'
d&r has intimated in feveral Parts of this De-
bate, why he thinks Human R^ai^ in thelc
Savages, to be infufficient to lead them to
true Religion.

1. He

9 2 The Strength and Wcaknefs

1. He confiders the early and inveterate
Prejudices of whole Nations againft the Prin-
ciples and Rules of true Religion, the ob-
ftinate and deep-rooted Prepoffeflions which
they labour under, and the grofs and fhame-
ful Errors which they are led into from their
youngeft Infancy by all who are about them :
And their Crime is, that there is fcarce a
a Soul of them, that ever bethinks him-
lelf fo far, as to queftion the Truth of what
his Parents and Neighbours have taught him
in his Childhood, let it be never fo much
contrary to Realbn and Virtue.

2. He confiders their irreligious Cuftoms,
and the vicious Praftices, which run through
the whole Nation ; which national Cuftoms
are held fo facred in their Efteem, that 'tis a
fufficient Proof of Ttuth or Duty to them to
fay, "Tis the confiant Opinion or Cujiom of
their Country. Evefy thing that their Ari-
ceftors have believed or done is reafonable in
their Account, without any Examination. •

3. He confiders the natural Thoughtleffnefs
of thefe Creatures, about any thing that is
fpiritual and divine, without fome Hint given
them, that Ihould fet their Reafbn at work :*
They eat and* drink, and lie down and rife
whole Years together, and never think of the
true God, and the Honours due to him, if
fome peculiar Providence, Occurrence, or
Converfation doth not turn their Thoughts
this way.

And

o/HuMAN Reason. p^

And to this we might add, their general
aflonifhing Stupidity in Matters of God and
Godlinefs, if ever they hear any Difcourfe of
them ; their Averfron to the Ipiritual Parts
of Religion, and utter Difregard of every-
thing that belongs to it.

4. He conliders the Weaknefs of their un-
taught Realbn, to diftinguifti 't'ruth from
Error, if ever it werefet a working on fpiri-
tual Things. Realbn, as well as our other
Powers, learns to exercife itfelf by Praftice
arid Inftruclion ; and without Inftrudion it
is very rude and giddy, and ever wandering
into Folly and Madnefs. Thefe rude and
barbarous Creatures, therefore, muft not
only be put into a right Track of Thought
at firft, but be kept in it too; or.otherwife
they prefently run into grols Miftakes, even
in the plaineft and commoneft Principles of
Religion, fuch as the Exiftence and Unity of
God, and the Worlhip that ought to be paid
to him, and the common Virtues of Juftice
and Sobriety. Such poor Savages as thefe,
if their Faces were fet toward Religion and
Truth, would be readily led away into a Va-
riety of Errors which ftand thick on every
Side, unlefs they had fome other Guide,
Ibme better Clue^and Diredion than their own
Reafooing Powers.

5. He conliders the inceflant and everlafl-
ing Influence of fenlible Things upon their
Minds, which continually (tho' unrealbnably)
divert them from a right Exercile of their

Realbn

P4 ^he Strength and Weakneis

Realbn about Matters of Religion and Virtue.
The urgent Necellities of Nature, the con-
ftant Return of their Appetites, the Sollici-
tude and Care to fupply them, and the fre-
quent Rife and Efforts of their unruly Pal^
fions, all join together, not only to hindef
the better Powers of their Nature from en-
gaging clofely in the Purluit of Religion,
but alfo tend to blind their Minds, and lead
them aftray from the Truth. They are cri-
minal, indeed, in indulging thefe inferiof
Powers to the Negleft of their Souls, and
their beft Intereft ; but ftill they do univer-
fally indulge them.

And I might add, in the laft Place, he
has intimated, that if they feel any Efforts
of their own Reafon toward the Searching
out of the true God and his Worlhip, if they
are awak^n'd by the inward Didates or Re-
proofs of Confcience now and then, to make
feme Refiftance to their brutal Cufloms, and
ungodly Practices ; yet thefe inward Efforts
of Confcience and Reafon are fo feeble, that
they fuffer them to be quickly overpower'^
and extinguilh'd, by the Temptations that
ftand around them within and without.

Pith. I own my great Obligations to you,
Sophromusj for fb happy a Recolledion of
my fcatter'd Thoughts, and fb beautiful a
Difpofition of them as gives Force, Perlpi-
cuity, and Elegance to my Argument.

Sofhro. Sir, I have done nothing but mf
Duty in fumming up the Evidence, before I

pro-

e/H U M A N R E A S O N. 95

prcnounce the Sentence. Had there been
any thing in Ijtgijio's Part of the Conference
which had needed iiich a Rehearfal and new
Dilpofition, he might be afluredj I fliould
not have fail'd either in my Diligence or
Readinefs to affift or fet forth his Argument
to as good Advantage.

But Compliments apart : Thus, Gentle-
men, having briefly recapitulated the Debate
between you, all that I fliall fay, by way of
an Arbitrator in the prefent -Dilipute, fliall
be contain'd in a few following Propoli-
tions : Perhaps I flian't be able to place
them in lb juft and regular a Form : But I
can truft your Candour : Converfation docs
not require luch Exadnefs. And I would
particularly befpeak Logifio's Pardon, before
I mention the two firft of them, becaufe
they fuppofe the Truth of Chriftianity, and
the Bible, which he feems to doubt of at
prefent. But he fliall find that I make no
manner of Ufe of thefe Propofitions againfl:
his prefent Argimient, or in Favour of Pi-
thmder. I proceed therefore,

I. I am perfuaded, that God never did
or will forgive the Sins of any Man upon
Earth, whether J^ta;, Heathe^ ot Chr'ifitm^
nor receive any of our finful Race into his
Favour, but upon the Account of what
Jefm Chnfi his Son, the Mediator, has done
and fuffer'd, for the Atonement or Expia-
tion of Sin, and the Recovery of Man to the

Favour

^6 T'^^ Strength and Wcskncis

Favour of God : So that if Heathens arc
faved, I think it is owing to the Merit of
Chyiji.y and his Death, there Is Salvation in
110 other^ nor is there any other Name whereby
Men may be faved. If any of thofe who never
heard of Chrifl might be faved without the
Influence of his Atonement and Mediation,
why might not they that have heard of him be
faved without it alfo? Thus there would
be no need of him to become a Mediator, or
to make Atonement for the Sins of the one
or the other ; and thus Chrifi would have
lived and died to very little Purpofe.

II. With moft fincere Efteem and Love,
and (ihall I add) with tender Gompaffion to
Logijio, I ask Leave to declare my Belief of
the Conftitution of the Gofpel, with all the
Iblemn Threatnings that are annex'd to it,
which I would call my fecond Propqfition-^
{viz.) He that lives where the Gofpel of
Chriji is fuhlifh'd., with its proper and ne-
ceffary Evidences, and yet refufes ali his
Life-time to believe and receive it, cannot be
faved \ but lies under that Sentence of Con-
demnation which is frequently denounced in
the New Teftament, He that believeth not,
fhall be damned : If ye believe not that I am
he, i. e. the Mefliah, ye fhall die in your Sins.
Nor would the bleffed God ever denounce
fuch terrible Sentences as thefe, for meer
Errors of the Mind, without any Vice of the
Will. God well knows where he has g^ven
fufficient Light and Evidence ^ and he alfb

knows,

o/ Human REAsotj; pf

knows, that however honeft and fincere
Minds may happen to be led aftray for a
Seafon, yet nothing but criminal Negligence,
or; culpable Prejudices, or fome finful Aver-
fion to the Gofpel, can influence Men, undet
fuch Evidences, conftantly and finally to
rejeft it : It is plain to me, even from thefe
Scriptures, that no Man who truly fears and
loves God, and feeks to know or do his Will,
can or will be guilty of conftant and final
Oppofition to the Golpel, where 'tis fur-
rounded with its proper Atteftations. And
upon this Account, dear Logtjlo^ I am per-
fuaded, your fincere Inquiries to find out th^
true Religion, will ilTue in a hearty Belief and
Profeffion oiChriJllanity^ tho' your Thoughts
may be at prefent fluttering abroad with
fome Uncertainty where to fix.

Log. I cannot with-hold myfelf. Gentle-
men, from interrupting our Moderator in his
Difcourfe, that I may make my Acknow-
ledgments for his tender Concern about my
befl: Interefl:s, which he has exprefi'd in lb
affedionate and refpedful a Manner. I mull
confeis, I have no obftinate and rooted Aver-
fion to the Chriftian Religion, if I can find that
there is any real Need of it, and that it ftands
upon folid Foundations, and if I could an-
fwer fome few Difiiculties that belong to the
Bible. But lefl: I make too long an Inter-
ruption of your Dilcourle, I intreat you,
Sophronius^ proceed to your third Propofi-

tion.

H Sofhro.

p8 fr&e Strength ^;? J Wcaknefs

Sophro. III. Tho' I fuppofe no Man ftiall
be faved but by Virtue of the Mediation and
Death of Chrifi, nor doth the Gofpel permit
me to allow Salvation to thofe who wilfully
rejed it, under clear Light and Evidence ;
yet there is good Reafon to believe, that
there have been many Sinners aftually faved,
who never believed in Jefus Chrifi^ nor
ever heard of his Name, nor had any Notibn
of his atoning Death and Sacrifice. Such
were Ibme of the early Defcendants- of Noah^
among whom we may reckon Ah'imelech^
King of the PhiUflines^ Melchifedec King of
Salem, Job in the Land o^Uz, with his four
Friends, and many others, who feared God,
and wrought Righteoufnefs : And fuch were
many good Men among » the Jews, who
might' be made Partakers of the Benefits of
the Death of Chrifl^ and his Sacrifice, tho*
they had generally no Notion of fuch a fort
of MeJJiahy or Saviour, as was to be made a
Sacrifice for the Sins of Men : Nor is this at
all incredible, fince St. Peter himfelf, who
had been a Difciple of Chrift fo long, did
not believe this Dodrinc even a little before
his Matter's Death, when he complimented
his Mafter concerning his Crucifixion, Matt.
XV. a a. and faid, Be It far from thee. Lord,
this fo all not he unto thee.

Nor is it unreafonable to have the fame
charitable Thoughts concerning feveral other
Perfbns of the Heathen World, during the
Continuance of the Jewfh Church and State,

who

(/Human Reasoi^. pp

who had either maintain'd the Knowledge of
the true God, by Tradition from Noah^ of
recovered it by Converfe with the ^ews, and
worfhipped him as a God of Juftice and
Mercy, with Fear and Hope : Such was
Cornelius the Centur'ton^ and Lydia, and feve-
ral others, who were call'd devout Perfonsj
and Juch as feared or worjhipped God^ in the
Hiftory of the ^iif^i, chap. si. y. and xvi. 14:
and xvii. 4. and x. 2. And 'tis poffible, that
fince the firft Age of ChriJUanity there may .
have been fomc fuch religious Pcrfons, of this
fame Character, who were faved, tho' they
never heard the Dodrine of Chrifi\ for if
they had io much Religion as would have
faved them before that Time, furely they
ftiall never be excluded from Salvatiori foir
Want of hearing of the Doftrine of Chrijiy
if they did not lie within the Reach of it.

IV. If any Perfons in the Heathen Nations
are faved without the aftual Knowledge of
Ghrtji^ or any divine Revelation, I think I
ftiay venture to fay, that they can obtain it
no other Way but by the Knowledge, and
fincere Belief, and Pradice of that Religion
whofe Articles I enumerated, at your Re-
queft, in the Beginning of your Difpute :
And I then gave you my Reafons, why 1
think thefe Articles are fuiEcient, and why
they are necefTary : I told you then, why I
conceive that a good and gracious God will
finally accept of the Soul who fincerely be-
lieves and pradifes them j and why I cart

H 2 hardly

100 The Strength ^wi Weaknefs

hardly fuppofe a holy and righteous -God.
will accept of any thing that comes very
much Ihort of thefe Articles.

V. Since all thefe Articles of natural Re-
ligion, which I before mention'd, arife from
the meer Confideration of the Nature of God,
and Man in his prefent State, and the Rela-
tions in which Man ftands to God, and to
■ his Fellow Creatures, and lince they ftand fo
conneded together, that they may be, and
have been aftually drawn out and framed by
the pure Exercife of our Reafoning Powers,
by Perfons who dwell under the Light of
Chrijiianityy then it is not impoffible in the
Nature of Things, that the fame Articles
ihould be drawn out and framed, by the Ex-
ercife of Reafon, among thofe who never
enjoy'd the preaching of theGofpel of Chrijl:
Tho' it muft be confefs'd, it is almoft infi-
nitely eafier for a Chrijiian to do it, than for
a Heathen. Yet ftill 'tis poffible, in the Na-
ture of Things, that meer human Reafon
may be ih cultivated and improved, without*
Revelation, as to produce fuch Fruits of
Knowledge as thefe are. This appears, in
fome meafure, by the fine Schemes and
Thoughts of fome of the Greek and Roman
Philofophers, on the Themes of Rational,
Mathematical, Phyfical, and Moral Know-
ledge, as well as Religion, and by the great
Progrefs fome few of them have made in
Knowledge and Truth, on fome of the
Subjefts which you haye been debating.

I

o/" Human Reason, loi

I confefs indeed, I hardly think thofe
polite \^riters and Philofophers would have
gone fo far in Virtue and Religion, if they,
had borrowed no Help from divine Tradition,
and Gonverfe with the Jews or their Neigh-
bours. But after all, I cannot fay that fuch
a Scheme of Religion as I have here pro-
pofed, lies utterly out of the Reach of hu-
man Reafon, in the Nature of Things, fince
the feveral Steps of it may be all conneded
by ftrong Inferences.

VI. Tho' there be feveral whole Nations
of the Earth funk into fuch a brutal Stupi-
dity, as the Savages in the Delarts of Africa
and the Wilds of America^ that they know
nothing of Religion j and tho' fcarce any of
the HeatToen Philofophers (much lefs any
whdle N ations) ever arrived at any clear and
explicite Knowledge of fuch a ftiort and plain
Syftem of natural Religion as I have pro-
pofed ; yet it does not follow, that human
Reafon is not fufficient to lead them into it.
A Man who is afleep is a reafonable Creature
ftill, and the Reafon that is in him is fuffi-
cient to enable him to difcourfe and ad like
a Man ; but he muft be firft awaken'd by
fbme happy Accident, and his Reafon fet a
working in a proper Track. A Man that is
intoxicated with Liquor, and thereby led
aflray into a thoufand Fooleries, and is pre-
paring Mifchief and Mifery for himfelf, yet
has the Principle of Reafon in him ftill, and
if he does not go on to drink, he may recover

H 3 the

iqi The Strength and Weaknefs

the Exercife of his rational Powers, and
thereby find out a Way to extricate himfelf
from the Dangers which furround him.

Now I look upon the Bulk of the Heathen
World in fuch icind of Circumftances as
thefe. Reafon, fo far as it relates to God,
and Religion, and eternal Happinefs, feems
to be alleep in them ; fome happy Hints
may poffibly awaken it, and fet it a moving
in a right Channel, tho' without Revelation
it will be ever ready to wander, and go aftray.
Reafon, in far the greateft Part of them, feems
to be intoxicated and drawn away into end-?
lefs Fooleries, inftead of Religion, led aftray
by wild Appetite and Paffion, perverted by
a thoufand Prejudices, and by the univerfal
Cuftoms of the Country, and feduced far
from all the Paths of Truth and Duty. Now
if any Occurrence arife which may bring
them to a Stand, free them from the intoxi-
cating Influences of Prejudice, Cuftom, Paf-
fion, &c. 'tis poflible, in the Nature of
Things, that the Powers of Reafon may then
trace out fuch a Religion, which, if fincere^
ly pradifed, may lead them to final Hap^
^inefs.

VII. But fince • we find by wretched and
deplorable Experience, that there have been
yery few among the beft of .the Heathen
Nations, whofe Reafon being left to itfelf,
without any Traditions of divine Revelation,
have work'd well this Way, and traced out
all tlie moft important and neceffary Principles

of

o/* Human Reason. 105

of Religion ; and fince alfo we have feen
what ftiameful Ignorance, even of the chief
of thefe Priticiples, is found univerfally reign-
ing among the ruder and more unpolifh'd
Nations, fo that fcarce a Man of them knows
the true God, or believes or pradifes the
neceflary Duties towards God, and but very
imperfedly toward his Neighbour or him-
felf : we may plainly infer, this Sufficiency
of human Reafon to guide all Men in Mat-
ters of Religion, is but little more than a
fpeculat'we and abftrad Idea of Sufficiency,
'tis^ a Sufficiency, at beft, that has very little
or no Influence : It is fuch a natural Cafa*-
city, or remote Power, or Sufficiency, as is
fcarce likely to become effedual, in Pradice,
in one Soul among Ten thoufand of thefe
rude and brutal Creatures which we have
been fpeaking of. And whatfoever fpecuk-
tive, natural, or remote Sufficiency in Matters
of Religion and Happinefs, may be alcribed
to human Reafon, among the rude and bar-
barous Nations of the Earth j yet it can
hardly be call'd a proximate and pra^icat
Sufficiency for this Purpofe : So that there
feems to be a plain Neceffity of fome higher
Means and Advantages than they are pol^
fefs'd of, in order to introduce any thing of
real Religion amongft them. This appears
evident to me, fince I have fcarce Grounds
enough to fuppofe there is one fingle Peribn
in feveral of tl^efe lavage Nations, that has
arrived at fo much Religion and Holinels,

H 4 as

\q4 ^^^ Strength and Weaknefs

as to be fit, according to the Reprefentations
of Scripture, to enter into the Prefence of
God, and heavenly Bleflednefs, under all the
Guidance and Condud of their own Reafon j
fo inefFedual is it to combat with their natu-
ral Stupidity, their innumerable Prejudices^
the inceffant Influence of their brutal Edu-
cation and Cuftoms, and their ftrong Pro-
penfities to Vice,

Log, Permit me, Gentlemen, after the
Moderator has Ipoken, to put in one Word,
which perhaps has been too much neglected
in our prefent Debate, tho' it has been at
firft agreed to belong to the Quellion j and
that is this : If all Mankind ufed and exer-
c'tfed their Reafon well, and as they ought to
do, whether it would not only have a remote^
but alfo a proximate and fraBkal Swffickncy.^
to find out the Articles of Natural Religion,
fp far as is neceflary for future Happinefs :
For it is evident enough, that neither the
favage nor the polite Nations which we
have had Occafion to Ipeak of, have ufed
their Reafon as they might and ought to
have done on religious Subjefts.

Sophro. What you propofe. Sir, I think
may be fafely granted by Tithander, even if
he admit my Diftindion of this remote and
proximate Sufficiency. But the furrounding
Darknefs and Ignorance in which moft of
thefe Heathens were born, the Prejudices and
Cuftoms of their Nations, which they imbibe
almoll from their Birth, their perpetual

Avoca»

o/ Human Reason. 105

Avocations by prefent fenfible Objeds, the
everlafting Urgency of their Appetites and
Paffions, their native Propenfities to Vice^
and the conftant Temptations that attend
them, are fuch a powerful Hindrance to this
right and due Exercife of their Reafon on
Things moral, divine, and fpiritual, and on
Things future and eternal, that tho' there
be a natural Sufficiency, in human Realbn to
find out llich a Religion as might favc them^
yet 'tis ten thoufand to one, if ever they
duly and rightly exercife it. 'Tis , highly
improbable, that ever their Thoughts ftiould
be directed into fuch a Track, and guarded
and led onward in it fb far, till they have
found out fuch Articles of Faith and Prac-
tice in Religion, as you yourfelf have granted
to be ncceflary. And 'tis upon this Account,
Logijio^ I fay, that Reafon which is remotely
Jufficient, in the Nature of Things, may be
call'd praBically injiifficient for the Purpofes
of Religion and Happinefs; fince fo very
few, or none, will actually exercife their
Reafon well.

Pith. Methinks, Soj^hronius, I feel my-
felf inclined to accept of your Diftinction,
and to agree to your Reafoning on this
Subjed.

IjOg. For my Part, I thank you heartily,
SophronitiSy for your good Company, and for
your concluding Difcourfc. I muft confefs,
I cannot fee how to get over the Difficulties
which '^ithmder has before propofed, and

which

1 06 The Strength and Weaknefs

which you feem to confirm. Nor do I find
any juft Ground to oppofe your Diftindion
of this fpeculat'tve and praBical Sufficiency of
Reafon in Matters of Religion, and your pre-
lent Application of it : For our Experience
and Obfervation feem to make it evident, that
"tis but a foor Sufficiency that human Reafon,
in thefe rude Nations, has, to guide them
into the Knowledge of acceptable Religion.

Yet I have ftill fome Difficulties upon my
Mind ; for there are fevcral folid Arguments,
drawn from various Topicks, relating to God
and Man, to prove that 'tis necelfary God
ihould furnilh all Mankind with fufficient
Powers for their own Happinefs : And thefe
fliall be the Subjed of our Difcourle To-
morrow, when you pleafe to favour me with
your Company.

Pith. My iincere Thanks are due alfo to
Sophronius^ for the Office he has fuftain'd, and
fo happily executed in this our Conference.

Log. Tho' the Moon be rifen fb high, and
the Sky fb free from Clouds, that your Walk
homewards will be pleafant, yet my Servant
ihall wait on each of you to your Dwellings.
Here, Davus^ attend thefe Gentlemen. Good
Night, dear Sirs, and remember the ap-
pointed Hour To-m,oxrow.

the

o/ Human Reason. 107

The Second Conference.

fOphronius and Pithander being met
in Logijio's Summer-houfe at the
appointed Hour, after mutual Salu-
tations, the Conference began thus:

Log. Was it not agreed, Gentlemen, that
I ihould now produce my other Arguments,
drawn from various Topicks, relating tq
God and Man, to Ihew that Reafon is, and
muft be fufficient to condu6t or bring Man
to Happinefs in the Way of Religion.

Sofhro. I think, Sir, you have already
gone thro* but one Part of your intended
Inquiry concerning the Sufficiency of Reafotiy
and that is. Whether the Light of Keafon
be a fufficient Guide to teach all Men the
neceffary Dodrines and Duties of Religion ?
Then it remains to be difputed. Whether the
Powers of Reafon are able to fhew fuch
Obligations and Motives, and to fet them
before every Perfbn in fuch a View as fhall
be fufficient to inforce the Practice of the
Duties required, and thus bring a Man to
the Favour of God, and Happinefs ? If I
remember aright, Sir, you propofed this Me-
thod of Debate yourfelf at firft, and this is

what

io8 l"he Strength ^«^ Weaknefs

what I fuppofe you mean to include, when
you fay, Reafon is fufficient^ not only to
guide, hut conduB and bring Men ejffe^udly to
. Happinefs in a Way of Religion.

As for thofe general Arguments which
you fpeak of, which may be drawn from
the Nature of God, and the Nature of Man,
they will better be introduced at lalt, be-
caufe they tend to 'prove both Parts of your
prefent Queftion at once, {viz.) that Reafon
is fufficient, both in its InJiruHions to teach
Men Religion, and in its Motives to bring
them to the PraBice of it.

Log. You are in the right, Sophronius^ this
was my Meaning in the Exprellion I ufed
of conducing Men to Happtnefs, and this
was the Method which I myfelf propofed,
in the Beginning of our Conference laft
Night : But I muft confefs, I am fomcthing
difcouraged to purflie the fecond Query, by
the Succefs Pithander has had in the former
Part of our Debate. And yet, mcthinks,
human Reafon ftiould be fufficiejnt to con-
dud Man fafe to the Happinefs that is fuited
to his intelledual and immortal Nature, and
to bring Motives fufficient to enforce the
Pradice of neceffary Duties. Fll begin my
Argument therefore on this Subjed, and try
what can be faid.

Pith. I think Sophronius has fet the Mat-
ter right, and I introat LogiJ^o to proceed
to his Proof.

log.

o/ Human Re AS^ON. 109

. Log. When two Things are fet before us,
whereof our Reafon tells us, with great Aflii-
rance, that one is vaftly more excellent and
defireable than the other, Realbn does what
is fufficient to engage us to chufe that which
is moft excellent. Now to apply this to the
Bufinels in , hand : Reafon, working in a
Heathen^ may afTure him, that Virtue hath
much Beauty and f-ovelinefs in it, becaufe
it is acting what is fit and right, and accord-
ing to the Nature of Things : But Vice is a
hateful Thing, cont'rary to what is right and
fit : Reafon can fhew him, that the everlaft-
ing Favour of fuch an Almighty and All-
fufficient Being, as God, and the Happinels
and Joys of a future State, which are the
Rewards of Virtue and Religion, are vaftly
preferable to all the Delights of Senfe, which
are but fliort and vaniftiing, and to all the
forbidden Indulgences of Appetite and Paffion,
which often leave a Sting behind them : I
think then, that Reafon does its Office, and
performs what is fufficient to incline the Man
to chufe Virtue, the Favour of God, and
fiiture Happinefs, above all prefent and
tempting Senfualities, and to enforce the Pra-
dice of Religion and Goodnels.

Agam^ Wlien two Things are fet before
us, whereof our Reafon aflures us, that one
will bring a hundred times more Pain and
Sorrow upon us than the other, Realbn does
what is fufficient to engage us moft carefully
to avoid that which brings thegreatcft Mifery,

and

1 10 The Strength and Weaknef^

and to endure the lefs Evil for the fake of
avoiding the greater: And therefore when
Reafbn, working in a Heathen, affures him,
that Anguilh of Confcience, and the DiC
pleafure and Wrath of an Almighty God,
thro' all our State of Immortality, which will
be the Confequent of a vicious Life, will be
inexpreflibly harder to bear than a little
troublefome Self-denial,' Which he finds in
the prefent Life, in the Reftraints of his Paf-
fions and Appetites, and in the Praftice of
"Virtue, Reafon then does' what is fiifficient
to incline the Man to avoid Vice and to prac-
tife Virtue, becaufe it teaches him, that 'tis
far better to venture the lefler Pains of Self*
denial here in this Life, in order to avoid the
more terrible Pains and Sorrows which the
Difpleafure of God may bring both upon his
Body here, and his immortal Soul hereafter*
How can any thing be fufEcient, Pithander,
to bring Men to Religion and Heaven, if
fuch Motives as thefe are not fufficient, and
thele are the Motives that Reafon finds out
and produces^

Pith. Tho' your Argument feems to run
on. Sir, in fo fmooth a Current, and to carry
fuch Perfpicuity and Force with it, yet 'tis
not very difficult to give feveral Iblid Anfwers,
which will ftiew its Weaknefs.

Firji then. Sir, you will pleafe to obferve,
that your Argument fuppofes thefe diftinct
Charatlers of Virtue and Vice, of Lovely
and Hateful, to be fet before Heathens^ even

of

o/ Human Keason. hi

of the Savage Kind, in their proper Colours,
and the immortal Rewards and Punilhments,
that attend them, to be found out and afcer-
tained by their Reafoning Powers. But I in-
treat the Favour of you, Sir, to bethink
yourfelf, how very Ihort you came Yefterday
of your intended Proof, that all Heathens cart
find out thofe Truths or Duties which belong
to Religion, or can let forth the diftinft
Characters of Virtue and Vice, in their love-
ly or unlovely Appearances. Think again,
Sir, how much you have fail'd of any plain
Proof of the Dodrine of a future and eternal
State knowable by thele Heathens^ how un-
able the ftupid [Americans are to find out,
that God will certainly receive penitent Sin-
ners to his Favour, at leaft, into fuch a De-
gree of Favour as to free them from all
Puniftiment, and to make them happy for
ever in anorher World ; nor have you prov'd
that their Reafon will fliew them, that God
will make the Men of Vice for ever miferable.
Now if thefe Things are not cffedually
proved, nor fo much as the Probability
of them made evident and eafy to the ftupid
>#r/c^;^ J, where are your ftrong Motives to
Virtue? What's become of your fufficient
Obligations to pradife Religion ? They
vanilh and difappear at once : And therefore
in the ruder Nations of the Earth, thefe
Motives can have no Power to inforce Reli-
gion or Virtue, for they have no Exiftence
there in the Minds of Men, nor are likely

to

1 1 i The Strength and Weakncfs

to have any Exiftence by the meer Work-
ings of their rude Realon.

Forgive me, good Logijio^ if I take the
Freedom here to fuppofe, that this Argu-
ment of yours, for the Power of Reafon to
enforce the Praftice of Virtue and Religion,
was framed in your Thoughts, and glowed
there with fuperior Fervour and Force, while
you imagin'd thefe diftind Charafters of
moral Good and Evil, thefe lovely Features
and Excellencies of Virtue, thefe hateful
Ideas of Vice, and the Motives ofeverlafting
Rewards and Punifhments, to be all eafily
found by the Light of Realon, in every
Heathen : But fince you are difappointed in
the Proof of their Reafon, as a fufficient
Guide or Light to teach them their Duty,
you muft accept the Difappointment too of
your Expectations of the fufficient Force or
Power of Reafon to influence the Pradice
of it.

Log. I muft confefs, Pithander^ I came
to this Conference Yefterday big with Ex-
pedation of proving Reafon in all Men, even
in the rudeft Heathens^ to be a very fuffi-
cient Guide ; and tho' I do not yet yield up
all that Point entirely, yet I am conftrain'd
to acknowledge your Replies have greatly
weakened my Arguments in that firft Part of
our Debate, and thence follows a Degree of
Debility of my Arguments in the lecond-
You faw in the Beginning of the prefent Dif-
courfe, I was fomething confoious of it.

Pith

o/Human;Reason. 115

'J^ifb. I acknowledge, 5ir,' your Sincerity
and Goodnefs; but pleafe to permit me to
proceed in the next Place, and Aew, .that
wherefoever Reafon has pretended to find
out the future and immortal Recompences of
Virtue and Vice, 'tis with lb much Doubt
and Uncertainty as renders the Force of the
Motive very feeble-

Reafon, in its bell Exercifes, even in the
moft polite Nations, can hardly arife higher
then to give -them a grand Probability, that
there is an immortal or everiafting State of
Happinefs in the other World provided for
the Rewards of the brighteft Virtue on Earth.
Sophronius has carefully avoided the making
the certain Knowledge of it a fundamental
Article : For fince all Mankind are Sinners,
and there is none perfedly Righteous, no not
one, How can Reafon affure them, that fuch
imperfeft Virtue fliall have an immortal ; Re-
ward? Much iefs could their Reafon iftfurd
fuch Happinefs to thofe who have been great,
and long Sinners, even tho' they IhouW re-
pent : For x:an meer Reafon ever affure the
Heathens, that they Ihall exift for ever ?
Why may not God annihilate fuch itnperfed
and finful Creatures as they are, and do it
even as a Favbur granted to the Penitentj
fince for their Sins they hav« deferved to
have been made miferabie' in their natural
State of Immortality, i. e. to have been for
ev^r miferabk? And he might ftill referve
the more profligate and impenitent Criminals

I to

1 14 'The Strength and Weaknefs

td fome future Punifhment, to ihew the Di-
ftinftion his Juftice makes between the Good
and the Bad, or rather between Criminals of
lefs and greater Guilt : And yet even this
Punifliment perhaps (fo far as Reafon could
certainly teach us) need not be immortal or
everlafting.

Such meer doubtful Hopes and Fears
therefore as can be raifed by fuch feeble, pro-
bable, and uncertain Proof of everlafting Pain
or Pleafure, are but weak Things, Logiflo^
to oppofe the Strength and Violence of vicious
Appetite, and unruly Pailiott in Mankind.
Things prcfent and fenfible,- whether they
be pleafing or painful, they are ftill certain,
and therefore they will generally have much
more powerful Influence then thefe diftant
and invifible Futurities which are let before
Men in a doubtful and uncertain Light. 'Tis
the Light of Revelation only that afcertains
thefe important Points of Religion, and
difcovers an everlafting Heaven and a Hell,
with full Evidence and Afliirance, and this
adds a far fuperior Strength to the Motives
and Obligations of Religion.

And in the fecond Place, with your Per-
miflion, Logiflo, I would proceed farther,
and ftiew. That Human Realbn is very in-
fufficient for thefe Purpofes, in Comparifon
of the blefled Gofpel of Chrijiy for many
new and different Motives and Obligations to
Virtue and Piety are prefented in the Re-
ligion of Chrijij and the Gofpel, far beyond

what

ojfCHy MAN Reason. 115

what the Reafon of Man, untaught and un-
affifted by Revelation, could ever furnifh us
with.

'Tis the holy Scripture, 'tis Mofes and the
Prophets, 'tis Chr'iji and his Apoftles, who
fet before us the dreadful Evil of Sin, both
in its Nature, as 'tis contrary to the eternal
Reditude and the Will of God ; and in its
Demerit and Confequences, as it deferves the
Indignation of God, and is threaten'd with
' Death and everlafting Punifhtnents in another
World. 'Tis the Scripture that reprefents to
us the Excellency and the Neceility of Re-
ligion and moral Goodnels, in a much
brighter and more eafy Light than ever all
the Realbnings of the Philolbphershave done,
and makes the Plough-Boy and the Shepherd
to underftand and receive more Truth and
Duty in a few Lines, and in half an Hour,
than the Philoibpher, with all his boafted
Reafon, had been labouring and digging for
half his Life, and at laft had brought it forth
into Light mingled with Darknels and much
.Uncertainty.

'Tis the Scripture that makes the Duties
of Religion pradicable, by bringing into a
near View all thole admirable and lovely Ex-
amples of Virtue and Piety pradifed ( among
Men, in the glorious Charaders of Afe/?j,
Jojhua^ Abraham^ and Dav'td^ Samuel^ Job,
Daniel, &c. and above all by Jefus, the
Author of our Religion ? What ftrong Aflu-
rances of the Love, Compaffion and Ten-
I a dernels

1 1 6 The Strength and Weaknefs

dernefs of God toward good Men in this
World, are given us in Scripture, as Well as
the bright Difcoveries of the glorious World
to come : 'Tis the Goipel reyeals to Men the
aftonifhing Love of God, in fending his own
Son down to Earth to become a Sacrifice,
and to make' Atonement for the Sins of re-
bellious Creatures, and the amazing Con-
defcenfion and Compaflion of Ghrift to un-
dergo fuch Sufferings for our Sake. Thefe
are illuftrious Incentives to Virtue and Good-
nefs, which Reafon knows nothing of: And
Time would fail me to talk over half the
glorious and divine Encouragements that
we find in the Book of Scripture, to make
us aftive and conftant in the Practice of Re-
ligion, and to incline us to difdain and fur-
mount all the Difficulties, and Hardftiips, and
Terrors to lie in our Way to heaven. And
what can the poor native untaught Reafon
of an Indian furnifh him with to combat all
his vicious Inclinations, the finful Cuftoms
of his Country, and the profligate and favage
Courfe of Life in which he is educated and
ingaged, that can appear comparable to the
divine Weapons and Armour with which the
Gofpel has furnifli'd us for this facred War-
fare ? And yet we fee all thefe glorious Mo-
tives and Obligations of Chrijiiamty do not
prove effeftual to reftrain Multitudes of the
Chriftian World from Vice and Irreligion, nor
incline them to Virtue and Holinefs in Oppo-
fition to the Temptations of the Flefli and

the

</HumanReason. 117

the World : How weak and infufBcient then
muft Realbn be, poor African or American
Reafbn, to attain fuch divine EfFefts ?

Log. Then furely, ^ithander^ you will not
fay aay more, that Reafon does not offer
Jufficient Obligations to Virtue, becaufe the
Bulk of a Nation are not reclaimed by it
from their Vices ^ for by the fame Rule, out
of your own* Mouth, I might condemn the
Gofpel of Jnfiifficiericy too. I might argue
concerning the Scrjptyre and the Religion ot
Chriji^ thafit does not provide fufficient Mo-
tives to Virtue and Goodnefs, becaufe the
Bulk and Multitude, even in Chrijlian Na-
tions, are not influenced by it, either to learn
or to pradile their Duty, but are carried
away perpetually into vicious Courfes by Ap-
petite and Paflion, by finfhl Cuftom and evil
Companions, and utter Forgetfulnefs of God,
and ail that is Good.

Pith. But you muft flill allow, Sir, that
the Chrijiian Kevelation has a vaft Preference
^.boye the meer Principle of Human Reafon^
irt that its Motives are more numerous and
jmore powerful beyond, all Comparifon, And
if the Motives to Religion, whjf h our Reafon-
ing 'Tower i can propofe, niay be czSMdi Juffi-
cient to equal, or j^ther to exceed, all Temp-
tations to Vice and Impiety, becaufe in the
Balance of Reafbn they appear more weighty,
thejithe Principles and Motives of Chrijiia^
nity muft be more abundantly fufficient , be-
caufe, with an infinite Super-abundance, they
I 3 out-weigh

1 1 8 The Strength and Weakriefs

out-w:igh all the Temptations of Flcfh and
Sin, when put into the fame Balance of
Reafon.

And on the other hand, if the Motives of
the Gofpel, numerous and powerful fs they
are, prove ineffeftual to many Thoufands
that hear them, furely the Motives of meer
Reafon, which are much fewer and feebler,
are very infufficient in Companion with thofe
of Revelation.

In the third Place, let it be obferv'd, that
there are large and confiderable Numbers of
Mankind, in all Ages, who have been effec-
tually influenced by the Gofpel to renounce
every Vice, and to pradife Piety toward God,
and Virtue toward Men, and elpecially where
the Qhrifiian Religion has appear'd in its full
Liberty and Luftre. But any Numbers of
truly pious and religious Men are not to be
heard of among the moft polite Nations of
Heathenifm. What if here and there a good
Man or two has been found in Heathen Coun-
tries where Knowledge flourilli'd, fuch as
Italy or Greece^ or the Leffer ./4/ta, in ancient
Times ? Perhaps in out Age in Great Britain
there are fifty to one, and it may be more
than a hundred ; and if we ftiould compare
the Numbers of religious Perfons in the
BritiJJj I/les, with thofe of Africa or North
America J I have Ibme Realbn to think the
Proportion would exceed feveral Thoufands
to one.

Log.

o/ H U M A N R E A S O N. lip

Log. Then, my Friend, according to your
own Argument, if the Motives and Obliga-
tions of Chriflianity are proved to be fufficient
to inforce the Praftice of Religion, and to
condud a Man to Heaven, becaufe they have
been found effedual and fuccelsful in the
Hearts of fome Hundreds or Thoufands, I
think I may make this Inference, and you
muft grant it, that the Motives of Reafon are
not utterly infufficient for this Purpofe, if they
have been efFeftual to bring but here and there
One to praftife Religion, and thereby lead,
them to the divine Favour. And if it be
liifficient for a Few^, why not for j^U who
have the fame natural Faailties ?

Pith.' Will you plea£b,;.Sif, to refume
your own Inference, and apply it thus.
Reafon has been fufficient in a Euclid to trace
out a noble Scheme of Geometrical I'heorems^
in a Locke to write an excellent EJJayon Hu-
man Under fijmding^ and in a Vtrgil to com-i-
pofe an admirable Heroic Poem\ therefore
Reafon is fufficient to frame Geometrical
Schemes, write fine Eflays and Heroic Poems ?
And what then, Sir ? Can all Mankind be-
come Lockes^ and Eudids^ and Firgils ? Re-
member, Good Sir, we are debating about
fuch a Sufficiency as may render all Mankind
holy and happy. Not that I fuppofe 'eis as
hard to trace out Religion as 'tis to be a Locke
or an Euclid ; but this Application of y pur
Argument ftiews how, weak the Inference is :
And tho' here and there one may happen to

I 4 . do

1 2;o The Strength and Weakhefs

do' itj it will not foilow, that all Mankind
can do the fame.

BefideB, Sir, this fmall Number, this here-
and-there One^ that you fpeak of, who had been
led by Reafon to Religion, are found only
pci"ha|W in European Nations, or in Weftern
yd/ia^ where they have had Correfpondence
with '^ews or Chiijilans^ or have received
fome traditional Notices^ or Hints of divine
Revelation, without which, I much queftion,
whether there would have been, in Fad, one
truly religious Man in the World : So that it
is to the Notices and Fragments of Revela-
tion, convey'd to Men from Noah^ or Joh^
or Abraham^ or the J-ews, or from fome other
infpir'd Perlon, that I aicribe the real God-
liaefs of any Perfon among tiie Gentile Na-
tions, rather than to the meer Force of Hu-
man P>.eafbn in its prefent degenerate State :
For I much queftion, whether you call in-
form me of one Perlon, one fingle Peribn, of
true Piety and Virtue in the Wilds of Jfrica
or America in all their Nations,. and in many
paft Ages, unlefs they have had fome Affift-
ances from Perfons of other Nations who
had Acquaintance with Revelation.

Log. What ! will you not allow one good
Man to have been found, for feveral Ages,
amc*g all tijefe Heathen Nations, without Re-
velation ? That's hard indeed : Doth not fuch
a Degree of Uncharitablenefs border upon
Grueky ? Can you thiftk the God *of Mercy

o/HuMAN Reason. m

is fo cruel, as your prefent Sentiments repre-
fcnt him ?

Pith. Sir, if it were a proper' Place here,
I could Ihew you, that this Reprefentation
of Things is very agreeable to the Language
of God in his facred Writings, and yet he is
a God of Mercy ftill. But we Ihall have Oc-
cafion to enter into this Argument, when yoii
come to talk upon the Equity and Goodnefs
of God. At prefent, I content myfelf to fay,
that fince very few in any Heathen Countries,
fince the Divilion of the World into Jews
and Gentiles, have been truly religious Per-
fons, in Comparifon with the Multitudes un-
der the Light of divine Revelation, 'tis evi-
d'eflt, that Reafon has not this Sufficiency to
enforce the Practice of Religion, in any tole-
rable Proportion, to what Revelation Or
Scripture has, and therefore, in a Comfara^
fwe Senfe, it may well be called injufi'
ctent.

Let me go on then. Sir, to ^fourth Confi-
deration on this 5ubje£t, and that is, that
Scripture itfelf, or the Gofpel of Chitji, con-
iider'd meerly as a written Book, or as a
Syftem of Dodrines, Rules, and Motives,
doth not pretend to fuch a powerful Suffi^^
aiency of itlelf, i. e. tho' in itfelf it kas a vaft
Superiority to ^11 oth-er Rules and Motives,
yet it pretends not to fuch an effedual Influ-
ence over the Hearts of Men, in Oppoiition
to all prefent Temptations, and the Powers
of Fleih and Senfe, by the mere outward

Propolal

121 The Strength and Weaknefs

Propofal of its Motives without the promiled
Aids of the Holy Spirit. 'Tis this heavenly-
Influence that renders even the Gofpel-Mo-
tives fo efficacious.

'Tis to the Aids of this fuperior Grace of
God, that the primitive Preachers and De-
fenders of Chrtjiianity dired their Difciples
in order to obtain Vidtory over their fenfual
and vicious Inclinations. Rom. viii, 13. Jf
hy the Spirit ye mortify the Deeds of the Body
ye (hall live. 'Tis to the Operations of the
Holy Spirit of God, that they afcribe the
mighty Change of their Natures from Vice
to Virtue, ftom Sin to Holinefs and Purity
of Heart and Life, which is called Regene-
ration^ or being born of God. i Pet. i. 22.
Te have purified your Souls in obeying the
'ifruth by the Spirit, i John ii. 25). Every
one that doth Righteoufnefs is born of God.
And iii. 5). JVhofo is born of God doth not com-
mit Sin^ i. e. freely, and readily, and fre-
quently* as before. '7/j- he that is born of
God that overcometh the H'''orld in all the Al-
lurements of Flejh and Senfe^ i John v. 4. And
this, in the Language of our Saviour, is be-
ing horn of the Spirit^ John iii, 5, 6. If the
Corinthians were fandlified from their Vices
of Heart and Life, 'tis by the Spirit of our
God^ I Cor. vi. 11. If the 7'hejfalonians are
brought to Salvation^ 'tis thro' Saniiifcation
of the Spirit, as well as Belief of the Truth,
1 Their, ii. 1 3. Even all the important Dif-
coveries of divine Motives contain'd in the

Golpel,

o/HuMAN Reason. 125

Gofpel, which St. Paul calls, the Weapons of
his Warfare^ a Cor. x. 4. and which are
mighty to the fulling down of Jirong Holds of
Sin in the Heart, 'tis only through Gody i. e.
through the prefent Power of God. And
St. Pi^zJ tells us, in Rom. viii. 26. It is the
Spirit of God that helpeth our Infirmities and
teaches us to pray ; and the Aids of this Spirit
are promifed to them who leek it. Luke xi.
1 3 . Tour heavenly Father will give the Holy
Spirit to them that ash him.

Log. But why this long Bead-roll of your
Scriptures cited to me, who doilbt of the
Truth of them, and ^cannot yet believe any
thing fo lacred and divine in them as you
imagine ?

Pith. I hope, Sir, you will permit the
firft Preachers and Teacher^ of our Religion
to know what their own Dodrine is, without
'determining whether it be divine or not:
And I cite them for no other Purpofe but to
ftiew you, that they themfelvts acknowledge,
that the glorious Sufficiency, which even the
blefled Gofpel of Chrifi has to condud: and
bring Souls to Heaven, ifl a Way of Reli-
gion, does not arife only from the Strength
that its Motives have (as powerful as they
are) to perliiade the Heart of Man to pradife
true Religion, in Oppolition to all Manner of
Temptations ; but it arifes alfo from the pro-
mifed Aids of Grace, or fupernatural Influ-
ences of the blefled Spirit.

Log.

1Z4 The Stvcngth and Wcsiknck

Log. I fee we are now running into £»-
thujiafm ^pace. I hoped we ihould have
none of this kind of Difcourfe here. Pray
tell us, Plthandefy What does this Spirit do
to make Men religious, niore thari give thenj
this Gofpel, or confirm the Truth of it, as
you fuppofe, by Gifts and Wonders ?

'I'ith. If it would not lead us too far from
our prefent Subject, perhaps I could fet this
Matter in a very rational Light. At prefent
I fhall only fay, that in fome unknown Way
and Manner, it may either give further
L'ght to the Underftanding, or a fecret Biafs
and Propenfity to the Will, or, at leaft, it
may fct thefe Motives both of Reafon and
Revelation before the Soul in a ftronger and
more perfualive View, and by this Means
efFe61ually prevail with the Man to become
thoroughly religious.

.Log. But may not the poor Heathens in*
the dark Regions of the Earth, who are left
to the meer Inftrudions of Nature aad Rea-
fon, and have fewer outward Advantages
than the Chrifiians pretend to ; I fay, may
not thefe poor Wretches be favour'd by a
merciful God with fome fuch Affiftaqces
from Heaven, to help thetn in their Inquiries
after Religion and Ha-ppinefg, and to aflQit
them in their Endeavours to jpraftife the one,
^d obtain the other? W'ill God beftoW
fuch inward Alliftances on thofe who have
fo much outward Light, and yet give iione
at all bf it to thofe who fit in Darknefs ?

Pith.

Z'

o/HuMAN Reason. 115

Pith. I thank you, Logifio^ that you feci
yourfelf reduced fo far as to make this In-
quiry ; to which I fliall offer thefe two plain
Reph'es.

Firfi^ I will by no means deny, that ever
God favours the Heathens with this Bleffing.
And, doiibtlefs, fuch is the beneficent and
compaflionate Nature of the blelfed God,
that if he fees the Heart of any poor Savage
breathing toward iHeaven, and exerting any
feeble Efforts towards Virtue and Religion,
he is not wanting to encourage it with all
proper Affiftances of Light and Strength,
till the Creature refufes to proceed, and turns
itfelf afide from God and his Grace. But
whatever a merciful God may do, out of his
abundant Compaffion, to enUgliten and aflift
fuch poor perilhing Creatures, yet thefe fa-
vage Nations of whom we have been chiefly
Ipeaking, and indeed the greateft Part of the
Heathen World, appear fo have had very
little of it, and they have no Reafon to ex-
ped it, or hope for it, ifince they do not
make Religion and Virtue the Matter of their
ferious Inquiry, they have no SoUicitude
about the true God, or his Service, or his
Favour, nor do they addrefs themfelves to
God, in order to attain his Aid. The Gre-
cian Philofophers boldly defpifed it, decla-
ring that they need not ask the Gods for Tir-
tue, for this was within their own Power^
and they could acquire It of themfehes: The
impious Expreffions of the Stolcks on this

Sub-

1 16 The Strength and Weaknefs

Subjed are well known to the Learned, that
their Wife Man was fiipeftor to the Gods in
this, that their Gods were Wife or Good by
Nature, but Man by his own Choice, Be-
fides, the Heathen World, who feek not ,
thefe Aids from Heaven, have no Promile
of Encouragement that they Ihall have thefe
divine Favours beftow'd upon them, and
they live indeed like Perfons abandon'd to
their own Vices j fo that one may venture
to pronounce partly in the Language of
Scripture, concerning thefe Nations in gene-
ral, while they are without divine Revela-
tion, T'hey are without God, without Chrifi,
and without the Spirit too, and without
Hope in the World.

My fecond Reply is this, That if you
allow, Logifio, of fuch Influences or Affift-
ances from HeaVen as necelfary, or almoft
neceifary, in the preient corrupt and wretched
State of the Heathen World, to guide and
conduct them to Happinefs in a Way of
Religion, why may not you be ealily led
to believe that God has actually given fome
divine Influences, fome fpecial Revelations
and Inftrudions to fome of the antient Inha-
bitants of this mifcrable World, to the Pa-
triarchs, the Jewijh Prophets, to Chriji and
his Apoftles, which have been committed to
Writing for the Inftrudion of the World,
on Purpofe to make the Way to Heaven
more evident and eafy to wretched Mankind,
labouring under fuch thick Darknels, fuch

huge

o/ H U M A N R E A S O N. 11/

huge Prejudices, and fuch innumerable Temp-
tations ?

Log. Why truly, I think I. may allow of
Ibme divine Influences of Light from the mer-
ciful God, to lead his unhappy and bewil-
der'd Creatures into the Way of Religion
and Happinefs, by a Difcovery of the im-
portant Truths and Duties of Religion to
them, with as much or more Reafon than I
can allow of dlvlm Influences of Power upon
the Hearts of Men, to enable them to prac-
tife thefe Duties : And, furely, if the Influ-
ences of Power leem in any Cale neceflary,
the Influences of Light or Knowledge are
much more lo : This was s happy Thought
of yours, 'I^lthmider, and I give you my
Thanks for it.

Sophro. I think. Gentlemen, you your-
felves plainly perceive, that this Debate be-
tween you is brought nearly to an IlTue.
There is no need of my refuming the Cafe,
or fpeaking any thing upon the Subjed.

Log. Yes, pray, Sophronlus^ let us have
your Thoughts upon it, and perhaps they
may introduce fome further Converfation, to
elucidate this Argument yet more perfectly.

Sophro.' If I muft give my Sentiment in
this Matter, about the Sufficiency of Reafon
to perfuade Men to Religion, and inforce
upon them the Pradice of Virtue, I muft
determine, the Point much after the fame
Manner as I concluded the Debate of Yefber-i
day, about the Sufficiency of Reafon to guide

us

1 2 8 Hoe Strength and Weaknefs

us into the Articles of Religion ; and that
fliall be done in thefe few Propofitions : ~

I. In natural, corporeal, and neceflary
Agents, that Caufe or Principle can only be
properly call'd fufficient to produce the Effefi^
which doth and will adually and certainly
produce it, where all Other external Things
are found which arc neceflary to this particu-
lar Effeft. So an Acorn is faid to be fufficient
to produce an Oak, when it is planted in a
proper Soil, and has the neceflary outward
Advantages of Rain and Sun, &c. So a Clock
is fufficient to ftiew the Hours of the Day,
when all the Weights, ^and Wheels, and
Springs of Movement, and Mechanical Parts
of that Engine are rightly formed, and fitu-
ated, and adjufted. But in fpiritual, and vo-
luntary, and moral Agents, a Caufe or Prin-
ciple may be pronounced fufficient, in the
Nature of Things, to produce the EfFeft,
where the Effed is not adually produced,
fuppofing that the Motives are fuch as may
and ought to influence the Will, to produce
the Effed. Wherefoever the Obligations to
Duty are juft and ftrong, and appear fo to
the attentive Mind, and according to the
Rules of Reafon ought to perliiade the Will
to chufe the Good, and refufc the Evil, there
thefe Obligations may be call'd fufficient
naturally to reform the Man, tho' the Will
may be led aftray by a thoufand other In-
fluences, and may not be once in ten thou-
fand

of Human Reason. \i^

faiid times efFedlually perfuaded to refufe
the Evil, and to chufe the Good.

II. Wherelbever the Motives and Obliga-
tions to Religion which arife from the Fa^-
vour or Difplealure of God, and from ever-
lafting Happinefs and Mifi;ry in a future
State, are traced out by Reafon in the Hea~
then World, tho' they are not fet in their
full Light and Strength, but arife only to a
Degree of doubtful Probability, yet they
may be call'd, in fbme Senfe, Jufficient to
inforce the l^raBice of Religion^ becaufe even
the meer Probability of the Love or Anger
of an Almighty Being, and of an eternal
State of Mifery or Happinefs, ought to over-
balance all our prefent Views of certain Plea-
fure, or certain Uneafinefs, which belong to
this ' ftiOrt and perilhing Life 5 and fo they
ought to incline a reafbnable Man to chule
the Hardlhips of Virtue, with the Love of
God, and eternal Peace, and to refufe the
Pleafures of Vice, with the Anger of God,
and eternal Pain.

III. Tho' I allow the Sufficiency of Reafon
to inforce the Praftice of Virtue and Piety
in this Senfe, yet when we confider how
very little Influence it has ever had in polite
Nations to reform the VV'orld, or to render
Men truly religious, and no Influence at all,
fo far as we can find, in the darker Corners
of the Earth, thofe Habitations of Atheifm,
Idolatry, and Cruelty, I think we can ac-
count it little more than a meer fpcuhtivs

K ' ani

1 3 o The Strength and Wcaknefs

and notional Sufficiency^ arifing from the Na-
ture of Things ; but being not confirm'd by
Experience of Succefs in any evident In-
ftances, it cannot be call'd a pratiical Suffi-
ciency to bring Men to Heaven in a Way of
Religion, where it a6ls, or rather fleeps, in
fuch a Manner as to let whole Nations of
miferable Mankind run on in the Practice of
fhameful Vices, from one Generation to an-
other, thoughtlefs of the true God, Virtue,
and Religion, and carelels about his Love
or his Anger in a future State.

Upon the whole, I think, w-e muft con-
clude, that fince human Realbn, in a remote
and fpeculative Sen/e, may be fufficient to
guide and conduct all Mankind to Religion
and future Happinefs, Logifio is fo far in the
right, and may be allow'd to fay, Reafon is
Jufficient. But fince, in z. f radical or expe-
rimental Senfe^ we find Reafon has fcarce any,
or rather no Sufficiency to attain thefe Ends,
Pithander may continue to maintain his Opi-
nion alfo, that Reafon is infufficient : Yet it
ought to be remember'd, that 'tis in this
Senfe only, and with this Limitation.

Whenfoever therefore I read any Chriftian
Writers, who are Men of good Underftand-
ing, and of moderate Principles, aflerting
that human Reafon, in Heatheit Nations, is
not fufficient to guide and conduct Men to
Happinefs in a Way of Religion, I take
them to mean, fuch a f radical Injufficiency
as I have diftinguiflied and defcribed here :

And

of HumAn Reason* 131

And in this Senfc I would underftand the
Bifliop of London in his Second Pajloral Let-
ter^ as well as Dr. Clarke in his Difcourfe of
Revealed Religion : And when I hear of
other Ghriftian Authors, or Preachers, main-
taining the Sufficiency of Reafon for this
Purpofe, I would fuppoft, they mean no
more than fuch a natural and remote Suffix
ciency^ which will fcarce ever become really
efieftual without Revelation, and efpecially
in the rude and barbarous Nations of the
Earth. Tho' I muft confefs, it would better
guard their Expreffions, on both Sides, from
Miftake, fince the Controverly is on foot,
if they pleas'd to ufe fome fuch Diftiridion
or Limitation, when they pronounced either
upon the Strength or Weaknefs of human
Reafon, and neither call'd it abjolutely Juffi-
cient or wfufficient for the Purpofes of Reli-
gion and Happinefs. And I am ready to
perfuade myfelf, Logijlo by this Time is
almoft inclined to believe, that Realbn alone
in all Mankind is not proximately and fraBi"
cally fufficient, to make them holy and happy
here and hereafter.

Thus it happens fometimes, that huge
Controverfies may be allay-d and filcnc'd,
and contending Parties reconcil'd, by a plain
and eafy Diftindion.

Hi motusanmorum at que hxc certamma tanta
Paheris exiguljaBu compreffix quiejcunt.

Vitg.
K i And

1 3 1 The Strength and Weaknefs

And if Things do really ftand in the
Light in which I have cndeavonr'd - to fet
them, if Realbn has only fuch a remote and
ffectilat'we Sufficiency^ to guide and condaft
Mankind to Happinefs in a Way of Reli-
gion, if there are fo very few (if any) who
were ever guided and conduced by it alone
to Happinefs, then there is a moft evident
Neceflity of brighter Light, clearer Difco-
veries of Duty, ftronger Motives and Aflift-
ances, fuperior to what Reafon can furnifti
us with, to make Mankind truly wife and
bleffed : And this Light, and thefe Motives
and Affiftances, are eminently to be found
in the Religion oiChrift.

Log. How much foever I may be inclin'd
to receive your Opinion, Sofhronius, and to
abide by your Determination in this Cpntro-
verfy, yet I cannot think fit to declare my-
felf roundly and pofitively upon this Sub-
jed, till I have tried the Force of all the
Arguments which I have in Refer ve : But
perhaps you will think it too much to enter
upon fome new Topicks at prefent.

Sophro. Well then. Gentlemen, I would
propofe to relieve the Fatigue of intenfe
Thinking, and clofe Debate, and at the fame
Time, to confirm what I have ofFer'd about
the praftical Infufficiency of Reafon in Mat-
* ters of Religion : Permit me then to read
two Ihort Manufcripts, which I brought
hither to entertain you this Evening, fince
I found your Debate yefterday ran very

much

of Human Reason. 133

much upon the SufBciency of Reafon, even
in the moft ignorant Nations, to lead them
to Religion and Happinels. The Manu-
fcripts are nothing but a fhort Abftrad: of
all the Senfe of Religion that I could find
among the Northern Americans^ and the
Southern Africans.

The firft relates to the rude Nations of
the North America^ colleded many Years
ago, for my own Ufe, out of a larger Vo-
lume, written by Father Hennepin, a Miffi-
onary of Flanders, who travell'd over all
that Country, and made a confiderable Stay
in fome Parts of it.

AH the Notion of a Religion which they
generally have, is this : They fee fome Bo-
dies produce ftrange EfFeds, which they
cannot comprehend, they fee fome Appear-
ances of Nature or Art which are very un-
ufual, and then they afcribe the Caufes of
thefe Effefts or Appearances to fome Being
that is above themfelves, and call it in their
Language Otkon, or Manitoo, or Atahouta,
which means, a fort of Spirit, either good
or evil. So when they fee a Gun make a
Flalh and a Noife, and immediately either a
wild Bull, or two or three wild Fowl fall
down dead, they cry, '7'is Iron with an
Othon in it ; for they are not able to com-
prehend the Meaning of it. So when they-
find a great Cafcade or Water-fall, which
feems a little frightful, and dangerous to
approach, they fay, A Spirit dwells there.

K 3 And

154 '^^^ Strength and Weakncfs
And for this Reafon they xall all that dwell
beyond the great Lake, that is, the Ocean,
Spirits ; for the Europeans perfprm fevcral
Things which they underftand not. When
the Author was among the IJfati^ he began
to make him a Vocabulary in their Lan-
guage \ and when they found he could not
underftand their Words fometimes till he
had confulted his Vocabulary, they thought
his Book was a Spirit ^ which told him what
they faid.

And this feems to be the Spring of the
Notion which they have of their own Souls :
And according to the fame Way of Realbn-
ing, they think that Guns, and Bows, and
Arrows, and wild Bulls, have Souls alfo.
When they die, they have a Notion of their
Spirits going into the Country of Souls,
where they fancy that the Souls of every
artimate and inanimate Thing on Earth are
to be found. They bury their Bows, Ar-
rows, Shoes, Pipes, Earthen Pots, Rackets,
that is, their broad Net-work Sandals, made
of Thongs of Leather, &c. that lb the Souls
of their Bows and Arrows may affift them
in hunting the Souls of Elks and Bevers in
the Country of Souls ; and that the Souls
of Rackets may be ufeful to them in tra-
velling over the Snow in that Country.
There are Ibme particular Bones of the Bulls
/ and Bevers which they kill, that are kept
/ choicely by them, and are counted .a fort of
prefcnt Manfions for their Souls, and they

ufe

</HuMAN Reason. 155

ufe them well, left (fay they) the Souls of
the Bulls which we have kill'd, ihould go
and tell the other Bulls, that we have cut
them to pieces, and eat them ; and then they
imagine that the reft of the Bulls would
never come within their Reach, or be catch'd
by them, either in this World or the other.

They think that the Souls of the Euro-
peans go to a different Country from that of
the Americans^ and fome of them are afraid
to be baptifed, left we ftiould make them
Slaves in the Country of Souls. When one
of them ask'd the Author, whether there be
good Game for Hunting in our Country of
Souls, as there is in theirs, he anfwer'd,
There is no Need of it : Immediately they
clapt their Hands to their Mouths, and faid,
I'hou art a Lyar \ Can any thing live without
Eating ?

Scarce any of thefe Savages have any
Notion of a God j they do not feem to com-
prehend a plain Argument on that Subjed.
The Author had much ado to make them
underftand what he meant, when he would
give them the Idea of a God', for they have
no Word for a God in their Language, and
yet 'tis very expreflive in other Things.
He caird him therefore, 7%e Great Majier
of Life, and the Great Ceipain of Heaven
and Earth ; and when he preach'd a G o r> to
them, they inquired, whether he could fend
them forac Elks and Bevcrs.

K 4 'Tis

1^6 The Strength and Weaknefs

'Tis true, among fome of thefe Nations
a fudden Glimmering of a Deity fometimes
comes on their Minds. Some think the Sun
to be fuch a great fuperior Power, but not
without much Gonfulion. Some fancy him
a Spirit that commands the Air : And fome
of the more Southern Inhabitants of that
Country, imagine an univerfal Soul belongs
to the whole World, jufl as every particular
Being has a particular Soul.

Father Marquette, who is cited by this
Author, fays, Every one of the lU'mols has
his peculiar God, whom they call Manitoo.-
It is fometimes a Stone, a Bird, a Serpent,
or any Thing they dream of; and they
think this Man'itoo will profper their Hunt-
ing, their Fifhing, their Wars: They blow
the Smoke of their Tobacco on their Man'i-
too, which they count a Salutation of their
God : For the moft part, (fays our Author)
thofe who own a God, have fc^rce any
Senfe of Religion, and but few of them have
any outward Geftures to convince Men of
their Efteem for a Deity ; they have no
Temple, no Priefts, no Sacrifices, nor fcarce
any Forms of Worfliip, unlefs it be to evil
or malicious Spirits, from whom they fear
they Ihall receive fome Hurt : And to thefe
fome of them have made j(bme kind of Offer-
ings. They throw in Tobacco, or Beyers
Skins to a Cafcade or Fall of Water, which
is difficult to pafs, and cannot eafily be
avoided, to ingage the Deity that prefides

there,

o/ Human Reason. 157

there, in their Favour : And if, after the
Practice of any of their Superftitions, they
find any Degree of Succefs, they are then
eftablilh'd in it, tho' they ftiould miftake
ten Times for one that hits.

As the Generality of thefe Nations have
little Senfe of Religion, Dreams among them
fupply all other Defcfts, and ferve inftead
of Prophecy, Laws, Rules of Adion and
Undertakings in War or Hunting. If in
their Dreams they were perfuaded to kill a
Man, they would hardly fail to do it. Pa-
rents Dreams ferve for their own and their
Childrens Adions, and the Dreams of the
Captain for all the People of the Village.

Some of them fuppole, that Otkon, or
^tahouta^ made the World, and one Mejfoo^
or Otkon^ going a hunting with his Dogs,
were loft in a great Lake, which overflow'd
the whole Earth in a little Time ; but after-
wards, this Otkon gathered a little Earth, by
the Help of fome Animals, and repair'd the
World. Others fay, the Woman that made
the World came down from Heaven, and
fluttering in the Air a while, but finding no
Ground, when the Earth was thus over-
flow'd, the Tortoife offer'd her Back to her,
on which ftie lighted, and by little and little
fuch a Quantity of Mud and Dirt gather'd
about the- Tortoife's Back, that it increafed
fo as to make America.

In the Southern Parts of this vaft 'Northern
Country, the People are fomcthing more

fcnfible,

138 Tloe Strength and Weaknefs

fenfible, and are attentive to the Things of
their Religion : But in the North there is
fcarce any thing to be met with but an un-
conceivable Blindnefs, blockifli Infenfibility,
and prodigious Remotenefs from their Maker,
fo that whole Ages would fcarce be fuffi-
cient to reduce them to Piety and Virtue.
Thefe are the Sentiments of the Traveller.

And they have (faith he) luch Vices
amongft them as are diredly contrary to the
Spirit of Chr'ijiianlty. Their cruel and bar-
barous Revenges are Praftices which they
cannot part with. They will wait three or
four Days behind a Tree, to kill a Man
whom they hate. Gluttony and Drunken-
nefs in a high Degree prevails amongft them,
and meer brutifh Addidednefs to Eating and
Drinking ; their Intemperance of evety kind,
their Inconftancy to the Partners of their Bed,
immoderate Lechery, Polygamy, changing
and forfaking their Wives, are great Hin-
drances to their Converfion, becaufe Chri'
fiiamty forbids them.

They have fiich a univerfal Indifference
to every thing of Religion in which they
are inftruded, that 'tis very amazing. They
would fuffer themfelves to be baptifed fix
times a Day, for a Glafs of ^qua Vitae^ or
a Pipe of Tobacco. They will fometimes
offer Infants to the Font, but without any
Motive of Religion. They look upon all
our Myfteries as Tales and Dreams, as fome
of them do upon their own Accounts of any

Thing

o/ H u M A N Reason. 139

Thing facred. If you bid them pray, and
teach them Prayers, they readily comply :
Bid 'em iall on their Knees, not fmoak, be
uncover'd, hearken to me, &c. they do all.
Say, To-morrow is Sunday, or a Day of
Prayer \ they fay, I am glad of it ; Tell them
You muft make a Vow to the Mafter of Life,
that you'll never more be drunk again ; they
fay, I'll do it, and are drunk again to-mor-
row, if they can get Brandy : They do every
thing with fuch a carelcfs Air, fuch a negli-
gent Thoughtleflhefs, and univerfal Indiffe-
rence, that 'tis to little purpofe to have (hem
do any thing. If Images or Beads are given
them, they ufe them for Ornaments. In a
Word, if they hope to get any Favour or
Prefent for themfelves, or their Nation, fome
of them will do any thing in thefe Relpects,
that you enjoin them.

They never contradid any Man's Speech
or Opinion, and think 'tis Civility to leave
every Man to his own Sentiment, therefore
they'll believe or pretend to believe, all you
fay. So that a Man muft not go to America
to become a Martyr for his Faithl They
never kill any Body for a different Opinion :
And when they tell you their Tales of the
Woman and the Tortoife, they reprove you
of Incivility if you contradid them, and fay,
they believed all you faid, and therefore you
ought to believe all they fay. If any Manner
of ImpreHions of Religion have been made
upon themfelves or thdr Children, yet when

the

140 The Strength and Weaknefs

the Seafbns of Hunting come, away they go,
with their Tribe, for many Mouths together,
and lofe all that they had learnt, and make the
Labours of a Miffionary endlefs and vain.
• At laft this Miffionary, the Author, la-
ments and declares : That this People are ftiil
fo favage, that in all the many Years Labours
that I fpent among the Iroquoisy befides my
great Expedition among feveral others of the
Nations, I did very little good befides one or
two Infants that I baptized. One among the
IJ/atiy and for want of Accommodation, I did
it without any Ceremony, taking oneChriftian
for the Witnefs of the Baptifm, only Ijpilling
the Water on the Head of the little Savage,
faying. Creature of God, I baptize thee in the
'Name of the Father, Son, and Holy Ghoji :
Then I took half my Altar-Cloth and fpread
over the Body of the Infant : A little after, it
died, and I was glad, fays this poor Friar,
it pleafed God to take this little Chrifiian
out of the World, for 'tis to be fear'd, if it
had liv'd, it would have trod in its Father's
Steps. I have often attributed my Prefer-
vation, amidft the greateft Dangers, to the
Care I took for its Baptifm. The greateft
Things, he fays, that Miffionaries can yet
do, is to baptize a few Infants, and dying
adult Perfons, who defire it. But after all
the Cares and entire Sacrifice of a Miffionary 's
Life, 'twou'd be a happy Recompenfe if they
had the Glory to convert one fingle Soul :
But they muft cry out, It is beyond their

Force,

o/" Human Reason* 141

Force, and only the Spirit of God can do if
Thus far my Epitome of the Religion of
thefe North Americans.

The other Manufcript is an Abftrad of
th€ Religious Affairs of the feveral Nations
of the Hottentots^ at the Cape of Good-Hope,
which I took out of a very entertaining Book,
written originally in High German^ by Peter
Kolben, tranflated into EngUjh^ and publifh'd
this very Year 175 f. I'he Author was
particularly employ 'd to colled the Materials
of his Hiftory, and had a long Refidence
there in the Dutch Settlement for that Pur-
pofe, and often made Excurfions for full In-
formation of all their Affairs.

The Account he gives of their Religion is
this. They believe a Supreme Being, the
Creator of Heaven and Earth, and of every
thing in them. They call him Gounja-Gounjay
or the God of Godsy and fay, he is a good
.Man.; that he does no body any Hurt, and
from whom none need be apprehenfive of
any; and that he dwells far above the
Moon.

But it does not appear, that they have any
Inl^itution of Worlhip diredly regarding the
Supreme God. I never faw or could hear,
that aay one of them paid any A.&. of Devo-
tion immediately to him. I have talk'd to
them roundly on this Head, and endeavour 'd
to make 'em fenlible of the Folly and Ab-
furdity of negleding his Worftiip, while
they worlhip what they call Gods that are

inferior

14^ The Strength, and ^enknefs

inferior and independent on him : But they
will rarely reafon upon the Matter, or attend
to any thing that is faid upon it. The moft
fenfible of them, when they are in Humour
to anfwer on this Head, will tell you the fol-
lowing very remarkable Matter : That their
firft Parents fo grievouily finned and offended
againft the Supreme God, that he curfed them
and ail their Pofterity with Hardnefs of
Heart ; fo that they know little of him, and
have ftill lefs Inclination to ferve him. The
Reader, without doubt, will be aftonifh'd to
hear fuch a Tradition as this at the Cafe of
Good Hope^ which feems to relate to the
Curfe of ^dam or of Ham : I afTure him, the
Hottentots have fuch a Tradition.

Forfaking the Worfhip of the true God,
tho' they acknowledge his Being and Ibme
of his Attributes, the Hottentots adore the
Moon as an inferior and vifible God. They
fuppofe the Moon has the Difpofal of the
Weather, and invoke her for fuch Weather
as they want. They alTemble for the Cele-
bration of her Worlhip at the Full and New
Moon conftantly ; no Inclemency of the
Weather prevents' them. In Ihouting, Icream-
ing, finging, jumping, fkmping, dancing,
Proftration on the Ground, clapping of Hands,
and an unintelligible Jargon, lie all their For-
malities of the Worfhip of the Moon ; and
in fuch Expreflions as thefe, Ifalute you ; Toti
are welcome ; Grant us Fodder for our Catth,
and Milk in abundance. In Rounds of thefe

Words

o/ Human Reason. 145

Words and Aftions they continue the whole
Night, till pretty far of the next Day.

The Hottentots likewife adore, as a benign
Deity, a certain InJeBy peculiar, 'tis faid, to
the Hottentot Countries. This Animal is of
the Dimenfions of a Child's Little Finger ; the
Back green, the Belly Ipecfc'd with white
and red. "Tis provided with two Wings, and
on its Head two Horns.

To this little winged Deity, whenever they
fet fight upon it, they render the higheft To-
kens of Veneration. And if it honours, for-
iboth, a Village with a Vifit, the Inhabitants
aflemble about it in Tranfports of Devotion,
as if the Lord of the Univerfe was among
'em. They fing and dance round it Troop
after Troop, while it ftays, in the higheft
Extafy ; throwing to it the Powder of an
Herb they call Buchu^ our Botanifts call it
Sp'tnea. They cover, at the fame time, the
whole Area of the Village, the Tops of the
Cots, and every thing without Doors, with
the fame Powder. They likewife kill two
fat Sheep as a Thank-Offering for this high
Honour. And 'tis impoflible to drive out of
a Hottentot's Head, that the Arrival of this
Infed in a Village, brings Happinefs and
Profperity to all the Inhabitants. They be-
lieve that all their Ofiences, to that Moment,
are buried in Oblivion, and all their Iniqui-
ties done away.

If this Infed happens to light upom Hot"
Untoty he is look'd upon as a Man without

Guilt,

144 ^^ Strength and Wcsikncfs

Guilt) and diftinguiftied and reverenced as a
Saint, and the Delight of the Deity, ever
aften His Neighbours glory that they have
fb holy a Man among them, and publifh th^
Matter far and near. The fatteft Ox belong-
ing to the Village is immediately kill'd for a
Thank-OfFering ; and the Time is turn'd
into a Feftivity in Honour of the Deity and
the Saint.

This Infed I have often feeri, and beheld
the Hottentots more than once at thefe Solem-
nities.

The Hottentots likewife pay a religious
Veneration to their Saints and Men of Re-
nown departed : They honour theto not with
Tombs, Statues, or Infcriptions, but confe-
crate Woods, Mountains, Fields, and Rivers,
to their Memory. When they pafs by thefe
Places they implore the Protedion of the Dead,
for them and their Cattle, they muffle their
Heads in their Mantles, and fometimes they
dance round thofe Places finging and clap-
ping their Hands.

They worfhip alfo an evil Deity ^ whom they
look upon as the Father of Mifchief, and the
Source of all their Plagues. They call him
^ouquoa ; and fay, he is a little crabbed in-
ferior Captain, whofe Malice againft iht^Hot-
tentots will feldom let him reft, and who
never did, nor had it in his Nature to do,
any good to any Body. They worlhip
him, therefore, fay they, in order to fweeten
him, and avert his Malice.

'Tis

of Human Reason^ 145^

*Tis this Touquoa^ fay they, who ftirs up
Enemies againft them. 'Tis he who fruftrates
all their good Defigns. 'Tis he who fends
all Pain and Vexation. 'Tis he who afflidls
them and their Cattle with Difeafes, and fets
on the wild Beafts to devour them. 'Tis he
who is the Author of all Ill-Luc|c. And 'tis
he, fay they, who teaches the wicked Hot-
tentots the curfed Art of Witqhcraft ; by
which they believe innumerable Mifchiefs are
done to the Perfons and Cattle of the Good.
They therefore coaks him upon any Appre-
henfion of Danger or Misfortune, with the
Offering of an Ox or a Sheep ; and, at other
Times, perform divers Ceremonies of Wor-
Ihip, to wheedle and keep him quiet.

Father Tachart hath deliver'd their Wor-
fhip of this evil Deity very well in the fol-
lowing Words. " We honour 7'ouquoa at
" Times (fay the Hottentots) by killing a fat
" Ox or a Sheep, according to our Apprehen-
" fions of his Defigns to plague us. With.
" the Fat we anoint our Bodies, and with the
" Flelh we regale one another ; this being
" the Way to pleafe or reconcile him to us if
*' we have offended, tho' we know not how
" we have offended. He reckons v/hat he
" pleafes an Offence, , and plagues - us when
" he pleafes, and it has been always a Cuftom
" amohgft us thus to appeafe him."

I have now given (faith my Author) the
whole Syltcm of the Hottentot Religion,
every Tenet of which, tho' labouring with

L the

1 4<5 ^he Strength and Weaknefs

the wildeft Abfurdities, they embrace ^o hear-
tily, and hold fo dear, that I look upon it,
as a great many others have done, an Im-
poffibility to ravifti one of them out of a Hot-
tentot's Bofom. Reafon again ft them, and
they wrap themfelves up in a fuUen Silence,
or run away : And 'tis very rare that you can
get them to hear you upon any religious To-
pick. Never certainly were there^ in Mat-
ters of Religion, fo obftinate and fo infatuated
a People. Some Hottentots^ in the Hands of
Europeans^ have diffembled a Profeflion of
Chrtjiianity for a while j but have ever re-
nounced it for their native Idolatries, as ibon
as they could get out of their Hands. I never
heard of a Hottentot that died a Chriftian.
They feem born with a mortal Antipathy to
every Religion but their own.

Many a time have I allured them in fmall
Companies, with Tobacco, Wine, Brandy,
and other Things, to Places of Retirement,
in order to eradicate their nonfenfical idola-
trolls Whimfies, and inftrud them in the pure
Worfhip of God. As Ipng as my Store lafted,
I had their Company, who feemed to attend
with aDefign to learn ; but they only liften'd
asi Spungers, in order to be treated with the
other Bottle, and laugh at me when I was
gone. At this Bite they are as arch as other
People. When my Store was fpeht, they
immediately call'd out for more Hire ; and
without it, would notilay to hear a Word
more of Religion.

How

o/Human Reason. 147

llow have I labour'd to bring them to a
Senfe of their Duty to Almighty God ! How
have I plied them upon the Abfurdity of
acknowledging his Superiority to all othet
Gods, and yet refufing him any Aft of Wor-
Ihip ! And how difappointed were all my En-
deavours ! I was ftill anfwer'd (when I could
get an Anfwer) with the Tradition of the
Offence of their firft Parents, and the Blind-
hefs and Hardnefs of Heart with which they
were all curfed for it. From which, when I
had taken all the Advantages I could to in*
form and awaken them, and preffed themi
hard upon the Matter, their Refuge was in
this Gontradiftion, that Gounja-Gounja^ or
the God of Gods, was a good Man, who
neither did, nor had it in his Power to do, any
one any Hurt, tho'' they , had told me before
how he had curfed their Anceftors* When
we had got fo far, and I had follow'd my
Blow upon their Abfurdities and Contra-*
didionsj they w.ould often in a Rage deny
all they had own'd, and flying from me, fay,
They neither believed in God, nor would heat
a Word more about him.

Thus much for their Religion tdw^rds
God : And tho* they are fo incorrigibly ftupid
in this refped, yet partly their native Tem-
per, and partly their common Safety and
Peace -oblige them to be more careful in theit
Condud toward their Neighbours. And it-
muft be acknowledged in the main, they are
affedionate and holpitable : The Generality of

L, a them

148 The Strength and Weaknefs

them are a loving honeft People, meaning no
harm ufually to thofe who do not injure them,
urilefs a Stranger be alone amongft them in
fome Part very diftant from the European Set-
tlements : Tho' 'tis very feldom they are
known to do Mifchief, except the Bands of
Robbers, who are among them, and who
live by Plunder. Indeed they make no
Scruple of Lying, and impofe upon any of
the Europeans with what Fallhoods they
pleafe, but "'tis chiefly where Property is not
concerned : And though they do not ufually
pra6life or encourage Thieving, Cheating, or
Plunder, yet there are three impious and
cruel Cuftoms among them, which contra-
dift the Light of Nature in a grofs Manner,
and yet they pradife them with all Free-
dom.

One is their ahufive and abominable Injb-
lence toward their own Mothers ; for when a
young Fellow is admitted into the Society of
Men (which is done with great Solemnity
about 1 8 Years old) he is difcharged from
the Tuition of his Mother, and may infult
her, when he will, with Impunity. He may
cudgel her, if he pleafes, only for his Hu-
mour, without any Danger of being called to
an Account for it. And thefe Things I have
often known done. Nor are thefe unnatural
Extravagancies attended with the leaft* Scan-
dal. On the contrary, they are efteem'd as
Tokens of a manly Temper' and Bravery ;
and the Authors of them now and then obtain

Applaufe.

o/ Human Reason. 149

Applaufe. Immediately after the Indudion
of a young Fellow into the Society of Men,
it is an ordinary Thing for him to go and
abule his Mother, and make a reproachful
Triumph upon his being difchargpd from
her Tuition, in Teftimony of the Sincerity
of his Intentions to follow the Admonitions of
the Declaimer at his Induction into the So-
ciety of Men.

When the old Fellows are admonilhed (and
very often have I admonilhed them) againft
this horrid unnatural Pradice of leading their
Sons into Cruelty and Negled for their Mo-
thers, not a Word will they hear with Pa-
tience ; nor can any Anfwer be obtain'd from
them, befides the darling one of the Hotten-
tots, whenever they arc heated and confuled
by any Enquiry into their Qwn Matters ; '7ts
Hottentot Cuflom, and ever was Jo : And with
this they think you ought to be fatisfied.

Another wicked and unnatural Praftice'is,
the Starving of their Parents, when they
are able no longer to crawl out of their
Hutt, nor do any Manner of Service in it.
Then the old Man is obliged to make over,
all that he has to his eldeft Son, or his neareft
Male Relation; and the Heir ereds a Hutt
in fome folitary Place, at a good Diftance
from their Village, and asking Gonfcnt of the
Village, which they never refufe, the old
Man is convey'd to this Hutt, and being laid
in the middle of it, with a fmall Stock of
Provifion placed within his Reach, the Com-
L 3 pany

[150 fT/^i? Strength ^w J Weaknefs

pany take their leave of the old Wretch,
and abandon him for ever ; and there he is
left from that Hour vvithout any one to com^
fort or affift him, or fo much as to look in
upon him ; but he is expofed to die there,
either of Age or Hunger, or to be dcvour'd
by fome wild Beaft. When the Women are
fuperannuated they pfaftife the fame iq every
refped, and leave them to periih.

The third inhuman and national Iniquity^
is their expojlng Children^ elpecially Girls, or
burying them alive, if the Parents think they
are not able to maintain them : And efpe^
cially if there happen to be Twins, and one
of them be 4 Girl, ftie is certainly condemn'd,
if either the Scarcity of the Mother's Milk,
or the Poverty of the Parents, be alledg'd
againft breeding of them both. When they
lefblve to rid themfelves of one, they carry
the Babe to a confiderable Diftance from the
Village, and look for a Hole in the Earth
made by a Hedge- Wolf, Tyger, or other
■wild Creature:' In fuch a Hole, if they
find one, they lay the Babe alive ; then ftop^
ping up the Mouth of the Hole with Earth
and Stones, forfake it for ever. If they find
not fuch a Sepulchre preiently, they tie the
Babe, ftretch'd on its Back, to fome lower
Bough of the next Tree, and leave it to
ftarve or be devour'd by Birds or Beafts of
Prey. Som^imes they leave the poor Caft«
away among Bulhes,

Tho'

o/ Human Reason. 151

Tho' the Immortality of their own Souls
is an Article that enters not into the Religion
of the Hottentots^ and which for that Reafbn
I mentioned not in my Account of their Re-
ligion, and tho' they fay nothing at any time
concerning it in a religious Way, and per-
haps never think of it with regard to their
own Souls, yet does it appear very plainly,
that they believe the Soul out-lives the Body,
as appears from the following Particulars.

I . They offer Prayers and Praifes to the
good Hottentots departed, and attribute or
dedicate to them fome Hills, or Woods, pr
Rivers.

1. They are apprehenfive left the Dead
fliould return and moleft them. They there-
fore upon the Death of any Man, Woman, or
Child of them, remove with their Bag and
Baggage to a new Settlement, believing that
the Dead never haunt any Places but thole
they died in, whether they be Good or Bad.
But to what End they conceive Souls to exift
out of the Body, or whether they troulble
their Heads about it, I know not. They
fuppofe, according to all the Intelligence I
could get upon the Matter, that the Malice of
^ouquoa is confined to this World, and can-
not aft beyond it. Nor could I ever catch
the leaft Hint among them to think, that any
of them believe, that either the Good at
Death go to any certain Place of Blifs, or the
Bad to any Place of Torment. Thus far the
Author of this Narrative.

L 4 And

1 5 1 The Strength and Wcaknefs

And thus, Gentlemen, I have given you,
in Ihort, all the Account that T could find of
any Senfe of Religion, either in the Hotten-
tot Nations, who poffefs a large Track of
Land on the Eaft, Souths and Weji of the
Cafe of Good Hope ^ and in the feveral Na-
tions of various Names, who inhabit a great
Part of the Inland Country of North' Jmerica.

The only Remark I make here Ihall be
this, viz. that tho' 'both thefe Travellers
fpent much Time in thefe Coiintries^ and
took a great deal of Pains with the Natives
to inftruft them in Religion, and the Know-
ledge and Worfliip of the True God, yet
they could never find one Soul among them
all, that- learnt to know and worlhip the One
trufe God, and to pradife finccre and ferious
Religion : So far were their own Reafoniilg
Powers from a PraSiical Suffictency to guide
and condud them in religious Affairs, that
their Reafon would not hearken to Inftrudion,
it would neither teach them, nor let them
learn the Way to Heaven.

Pith, -You ftand intitled, Sophronius, to
our bell Acknowledgments, for the Pains
you have taken in entertaining us with thefe
two Accounts of African and American Re-
ligion. And can you now. Dear Logijio,
' deny the Juftice of the Remark that Sophro-
nius has made ? Can you ever fuppofe. Sir,
that fuch fort of People as thefe have any
Reafoning Powers in them fufficient to frame
and furnilh out a Religion for thetnfelvcs^
I ' fuch

o/HuMAN Reason. 155

fuch as is fuited to the Majefty. of God, and-
to the Dignity of human Nature, fuch as can
reftore finful Mankind to a Temper fit for
the BleiTednefs of Heaven, or fuch as can
recommend guilty and finful Creatures to the
Favour of a wife, a holy, and a righteous
God ? I mean, Is the Reafbn that is in them
fufficient to do it in a f radical and experimen-
tal Senfe^ according to the Diftindion with
which Sofhronius has endeavour'd to reconcile
our prefent Controverfy ?

Log. I acknowledge we are greatly obliged
to Sofhronius for the Abfl:rads he hath given
us of the Religion of thefc Nations : And it
mufl: be granted, that thefe Narratives are
more worthy of Credit, fince Authors from
whom he borrowed them were not mere
Sailors, who touch'd upon the Coafl: and left
it again in a few Days, but refided there a
confidcrable Time, and fpent fome Years in
the Countries, as well as converfed with great
Numbers of the Inhabitants. I know not
what to anfwer, Pithander, with regard to
thefe particular Nations : But furely our
learned Friend has cholen the mofl: ftupid,
the moft ignorant, the mofl: brutal and ob-
ftinate Tribes of Mankind, to fet before us
as a Proof of the Weaknefs and Infufficiency
of Reafon to condud Men to the divine
Favour and Happinefs in a Way of Reli-
•'gion. And by this Account of them, they
feem to be fo far degenerated from the Rank
of rational Beings, and funk into brutal Life,

that

1 54 ^^ Strength and Weaknefs

that Revelation i^lelf could hardly recover
them, if the Cbri/Iian Keligion were preach'd
amongft them : For Sophronius has declared,
that where fome fingle Attempts have been
made of this Kind, they have been without
Succefs.

Pith. As Obfervation, Experience, and
Matter of Fad aflure us, that the folid Clouds
of Darknefs and Ir religion which hang upon
thele Nations, have been impenetrable to. all
the inward Light of their own Reafbn for
many Ages, fb the Reforrjiation of fome of
thefe Nations by the Light of theGolpel is alfo
Hipported by Matter of Fact and Experiepc;; j
for true Religion and Morality have been
actually introduced this Way among fome of
thefe very ftupid People. The Savages of
'North- America^ that lie Weftward of fome
of the Bntijh Plantations, and near 'New-^
'England^ have feveral Chrifiian Congrega-
tions ; and the Danijh Miffionaries of J'ran-^
quebar, in the EaJi'Indies^ have done great
Things this Way, toward the Converfion
of the Heathens^ in the Malabarick Nations.

If thefe rude and uncultivated Creatures
are firft addrels'd by Men who are foft and
obliging, and appear to feek only their Good,
and that by any Number of them fent for
this Purpofe ^ if they are treated in a ratio*
nal Way, and taught to exercife their Rea-
fbn upon the obvious Things of the World;
and led up to the Maker of all Things, by
the Wifdom and Power appearing in his

Works J

o/Hu MAN Reason, 155

Works -y if thefe Savages are taught to read,
and the Scripture, which teaches Morality and
Natural Religion, as well as Revealed, be made
familiar to them," if it be frequently prcach'd
to them in Converfation, as well as in pub-
lick AlTemblies, if they have the New
Teftament always at hand, and they are
taught how to ufe and underftand it, this
will lead their Minds into a Track of Think-
ing and good Realbning about God and
Religion, about Virtue and Vice, and the
Rules of moral Life : It will conftantly fur^
niih them not only with Ideas, but with
right Ideas of thefe Things, and fuggeft
proper and juft Thoughts to their Minds,
vaftly beyond what the uncertain Reafbn-
ings of Philofbphers wou'd do : And as foon
as they begin to be convinced, that this is a
Revelation from God, by introducing the
traditional Pibofs of Miracles and Prophecies
among them, their Belief of it will be abun^
dantly confirmed, and all their Leflbns be-,
fore learnt will have Weight and Authority
upon their Conlciences, and will have a
much fuperior Influence upon them towards
the reforming of their Manners, and refti-?
fying their Hearts and Lives, than if they
were left to draw the Notions of God and a
fiiture State, and to trace out the Rules of
Morality and Religion merely by them-
felves ; fince it is evident, their Fathers
have never done it in ma«y Ages paft, nor

is

156 The Strength and Weaknefs

is it probable the Children would ever do it
in Ages to come.

Log. Really, Sir, according to your own
Reprefentation of this Matter^ there muft be
many Scores of Teachers employ'd in this
Work, and yet the Operation would be but
flow.

Pith. I grant it, Sir, and it might take
up many Years to reduce fuch barbarous
Nations to the Virtues of a moral and reli-
gious Life, by any human Methods we could
ufe, even with the Gofpel of Chrifi in our
Hands : But yet the Work would certainly
be done with far greater Speed, and much
better Succels, and Mankind woi^ld be. led
into a much more juft, uniform, and perfect
Scheme of Piety and Virtue hereby, than if
feme Philofophers were fent amongft them,
juft to fet their Thoughts into a Track of
Reafoning upon thefe Subjeds, and leave
them to find out the Truths and Duties of
Natural Religion by their own rational
Powers, and by long Trains of Confe-
quences : For I am very prone to think,
that fo wild a Nation, having different Ca-
pacities, different Humours and Inclinations,
Itrong Prejudices, Appetites, and Paffions,
befides all the concurrent Avocations of Na-
ture, Cuftom, Folly, &c. would never be
led by their own Reafonings into any right
Notions of true Religion and Virtue, tho'
their intelledual Faculties fhould be awaken'd
and rous'd into Excrcife.

But

o/HuMAN Reason. 157

^ But to facilitate this great and bleffed
Work, fome have fuppofed, that whenfo-
ever the appointed Time is come, for calling
in the Remainder of the Heathen World to
Virtue and Piety, and the Faith of Chrijf,
there will be a new Effufion of the Spirit of
God upon Men for that Purpofei, and the
Power of Miracles and Tongues ftiall attend
the Miffion of the Gofpel thro' the barba-
rous Nations, as in the antient Days of Pen-
tscojiy when the Apoftlcs were fent to con-
vert the World : For as you find in the
Narrative of thele rude Nations, that when
they fee any ftrange Effed fuperior to all
their Notions of the Power of Nature, they
are very ready to attribute it. to fome invi-
fible Power, to fome unknown Spirit; fb
when Miracles Ihall be wrought amongft them,
fuch as Chriji and his Apoftles performed,
at the fame time that the Dodrines of Reli-
gion, and the Rules of Virtue are taught
them, in a clear and ealy Manner, they will
naturally be difpofed to receive thefe Things
with a Senle of divine Authority ; and by
the concurring Influences of the Grace of
God, there will be a wondrous Reformation
wrought amongft them. But I forbid my-
felf to proceed in fuch a Digreffion as this :
All that I infift upon at prefent is, that fome
wife and skilful Preachers of the Gofpel
being lent among thele favage Nations, with
the New Teftament, and the Art of Reading,
will be a thoufand times more likely to con-
vert

1 5 8 I'he Strength and Wcaknefs

vert any of the rude and uncultivated Tribd^
of Mankind, than their own Reafoning could
ever be.

Log. But how hard Ibever it may be for
Reafon to reform fuch favage Countries aS
Sophronius has defcribed in thefe his Narra-
tives, yet the reft of the Heathen World are
not to be concluded under the fame Cha-
raders of Atheifm, Vice, and Brutality^
nor are they fo hard to be reformed by
Reafon.

'^ith. But I intreat you, Sir, be pleas'd to
remember, that you at firft agreed, and un-
dertook to maintain, that the Reafon of all
Mankind, and all Nations of the Earth, was
fufficient for this Purpofe : And if it were
not, then there is a Neceflity of Revelation,
at leaft for thole Nations where Reafon is
not fufficient. Befides, if the Reafon of
Man be only fufficient, in fome of thebeft of
the Heathen Nations, to find out and praftife
fuch an acceptable Religion, then your Pro-
pofition concerning the Sufficiency of human
Nature, is not univerfally true, fince there
arc other Nations in whom it is not fuffi-
cient.

Log. I am forced to confefs, that the Nar-
ratives which Sofhronius has given of the
State of thefe wretched Countries, goes very
far to deflroy the good Opinion that I had
of the univerfal Power of Reafon, and to
give up the Point in Difpute very much in
your Favour. But pray, Sophronius^ tell us

o/HuMAN Reason. 159

a little what you think of the reft of the
Nations of the World, excepting fuch fa-
vage Creatures as thofe, whofe Religion or
AtheiliB you have defcrib'd, and in whom
human Nature is funk into fuch a degene-
rate and fenfelefs State?

Sophro. Tho' there are not, perhaps, very
many Nations of the Earth that are fo far bru-
tify'd as thefe are, whofe Cuftoms I have been
now relating, yet there are feveral other
large Countries in Jfrica and America^ who
come not very far behind them in grofs Igno-
rance of their' Creator, in abominable Super-
ft it ions and Idolatries, in Barbarity and
ftiameful Vices. The little Sketches of Ac-
count which we have of the Inhabitants of
l^eii) Holland^ which lies South of Java in
the Eafi Indies^ give us Reafbn to exped,
that we Ihould find them every whit as
deftitute of the Knowledge or Praftice of
Religion or Virtue, as any of the Savages
of which I have already fpofcen, or perhaps
more brutifti than they.

The Tribes of Men in Lapland and Novd
Zembla^ and even in Rujjia itfelf, are igno-
rant and brutifh enough : They have Ibme
Superftitions among them, but no true Reli-
gion. I have been informed, by thofe who
have liv'd in thofe Countries, that the Ruffes
have Images in their Houfes, even in their
Parlours, and particularly that of St. 'Nicho-
las^ to which they pay their Devotions
themfelves, and exped their Neighbours and

Vilitants

1 60 The Strength and Weaknefs

Vifitants Jhould pay it at firft when they
enter into the Room ; They profefs Chrljii'
anity indeed, but mix it with Heathen Su-
perftitions : They efteem it a very ungodly
Thing, for any Inhabitant to have no Image
or God in fome Corner of the Room, where-
they receive their Friends : And yet they
have fcarce any Notion of the Obligations of
Truth and Honefty. Falfhood, and Deceit,
and Cheating is almoft an univerfal Cuftom
and Principle among them, where they can
do it fafely. , And Schefer's Hiftory of Lap-
land informs us, that if the Tribes of the
Laplanders^ who are more uncultivated, are
yet more honeft, 'tis becaufe they have no fuch
Storehoufes and fafe Cuftody for their Goods
or Properties ; and if they were falfe or
thievilh, there could be no Safety or Secu-
rity to any of them in their Poffeffions.

As for the Religion of the LappSy 'tis half
Heathen j for tho' they have receiv'd fome
Notions of the true God, and of Jejiis Chr'ifi
and his Apoftles, yet they worftiip their
old Gods Thor and Stor-junkar ftill : 'fhor is
the God of Thunder and Lightning, who
has Power over Life and Death, and Man-
kind, and is their chief Deity j and Stor-
jknkar is God of the Cattle, Fifh, and Birds,
and gives them Succefs in Hunting and
Fifliing: And thefe are worlhippcd under
wretched Images and rude; Figures, and
anointed with the Bipod and Fat. of their
Sacrifices : Their Figures are drawn on their

magical

of H'tJMAN KEA^Oi^* tdi

ttiagical Drums j and Chrlji and his Apoftles
among them 5 and their Superftitions .are
many, and extremely riSiculousi The Cu-*
floms of their Anceliors is their higheft, their
moft facred and unalterable Reafon for all
their Follies.

Let us tra-vel ftova.' Nortierh E.urope to
the Southern Vart of America. What Has
this felf-fufficient JR^eafon done for the Na-
tives of Peru ? And what for the Inhabi-
tants of Mexico^ which, f ho' it lies Narthlof
Peru^ yet is much more to the South thart
the wild Nations I have been before qefcri-
bing ? They maintained fuch horrid Gii-
ftoms and Pradices amohgft them, which
pafs'd for Religion J when the Span'mrdsx^'Cap
firft to make a Prey of them, that m.ifft be
infinitely offenfive to the bleffed God, fl-i
ther than any way cap>able of obtaining his
Approbation or Favouri It woiild be" end-
lefs to re-peat their various Superftition?/ I
Ihall mentiori only the cruel and bloody
Rit-es, which were praftifed by i\\C^M&xi-
cans in their human Sacrifices, 2iS,-^ntom0
De Herrerd gives us ari' Account, in th'e
third yoliime of his general Hiftory of y4me'
rica. Many of thefe wretched Vi^imsj
which were taken in War^ were fuccefl|vely
carried up to an elevated Place, where the
High Prieft ^bod, and.^were held Taft. by
five'M'eri,^ bne t'o each ^ Arm, one to eacli
Leg, ahd'one to hold'the Hea'd i Theh tH*
inhuniaft facred Kutcfiier, who was train (! up

M M

1 6z The Strength and Weaknefs

to the Of&ce, with a broad and iharp Flinty
inftead of a Knife, ripp'd up the Breaft of
a Man, tore out the Heart reeking with hi?
Hands, and ftlew'd it to the Sun, offering
him the Heat and Steam of it : Then he
turnM to the Idol or Image, which was fet
near him, and threw the bloody Heart in
his Face : And the Bodies of thefe Sacrifices
were tumbled down from that elevated Place
of Slaughter, and were eaten in a Fcftival,
by thofp who had taken them Prifoners.
Sometimes, fays he, thele Sacrifices, after a
Vidory, have arifeil to many Thoufands in
all the Country 5 for this was pradifed by
all the Nations near Mexico.

If we furvey the Countries of ^Jia, where
the Golpel was never preached, or never
received, kow little of true Religion is found
among the People of the Gofitinent, or the
numerous Iflands ?

China itfelf, which is really a polite and
ingenious Nation, and who fupp'ofe thera-
felves to be the brighteft and moft rational
People under the Heavens, wander'd into
grofs Darknels, and wild Superftitions, as
Father Le Comte at large informs us. This
Country is fuppofed to be Peopkd very-
early, by the Children or Pofterity of Noah,
and they retained the Knowleege of the Sover
reign Lord of Heaven, and the Supreme Spirip
of Heaven and Earthy and offer'd Sacrifice to
him antiently, even feven Sorts of Animals.
Their learned Men tell us, that for Two

thoufand

of UuUa-n REASoiji i6|

khouland Years there were no Idols - nor
Statues feen among them ; and great Mora^
lity artd Virtue were pradifed thro* the
whole Nation. But now. they generally
adore an Idol, or fancied God, whom, they
call FO, as the only God of the World*
This was brought from the Indies^ hy Com-
putation of Times, thirty-two Years- after
the Death of , Chriji. This Poyfon . began at
Court, and corrupted every Town : The
Nation is now infefted with • Idolatry, and
become a monftrous Receptacle' fbt all fort
of Errors. ' i

'Tis hard to recount what ftrange Fables^
Superftitions, Opinions about the Tranfmi-
gration of Souls, Idolatry, and dovv^nrighc
Atheifm, divide the Inhabitants of the Land,
and at this.prefent have a ftrong Maftery
over them. The Ape, the Elegant, and
the Dragon, have been worfhipped in fer^r^l
Places, und^r Pretence that the God. F0
had iieen fuccelTively tranfmigrated: into
thofe Animals. China is now the moft fu-
perftitious of all Nations, and hath increafed
the Number of her Idols ; and one may fee
all Sorts of them in their Temples*

Yet if they worfhip an Idol a great while,
and they do not obtain what they defire,
they load him with Reproaches, and with
Stripes, they tie him' with Cords, pluck him
down from his Seat, drag him along'thd
Streets thro' Mud and Duijghillsj to piihifil
him.' Lately there was one of thefe. Idols

jVl a call'd

164 TheStKn^thandW,e2ikn^[s

call'dto Account before a Judge, and was
punilh'd by perpetual Bani&ment, and had
his Temple deftroy'd, as being ufelefs to
the Kingdom : And the Reafoa of his Pu-
nifliment was, his not faving the Life of a
Pcrfon, whofe Recovery their; Bonzes on
Ericfts had promifed in his Name.:- Yet, in^
ftead of coming to more true Knowledge of
the Weaknefs of their Gods, the Peoplh
grow more blind every Day, notwithftand-
ing the boafted Writings of their wife-Phi-
lofopher Confucius among them.

Thefe Bonzes give the People many
good Inftrudions in Rules of Virtue ; but
they take care to recommend themielves to
their Liberality : " Entertain and nourilh
" up, fay they, the Bonzes y build them
" Monafteries and Temples, that their Pray-
" ers and voluntary Penances may obtain
" for you Exemption from that Punilhment
" which your Sins have deleaved. Burn
" Papter gilt and wafh'd with Silver, and
". Habits made of Stuff and Silk: All thefe
"in the other World fliall be turn'd into
*', real Gold and Silver, and into true and
" fubftantial Garments, which fliall be given
"..to. your deceaffed Fathers faithfully, who
" will make ufe of: them as they have Oc-
" calion. If you do not regard thefe Com-
f'. mands, you ihall, after your Death, be
*' criicHy. tormented, and expofed to feveral
" 'Metempjychofisy or Tranfmigrations ; that
;". is. to fay, you fliall be born in the Shape
I -.> " of

of Human Reasok. K^y

" of Rats, Horfes, Mules, arjd all other
" Creatures." ' This laft Point makes a grcat
ImprefEon upon their Minds.

I remember, that bemg in the Province of
Xanji^ I was fent for to chriften a Cck Per-
fon : It was an old Man of Threcfcore and
ten, who liv'd upon a folall Penfion, which
the Emperor had given him. When I came
into the Chamber, my good Father^ fays he,
how much am I obliged to you^ mho are going
to deliver me from a great d?al of T'or merit !
Baptifm^ anfwer'd J, does not only deliver
from the Torment of Hell^ hut intitks us to
the Enjoyment of a Place in Paradife : O how
happy will it be for you to go to Heaven,
eternally to live in the Prefence of God ! I
do not J faid the lick Man, underfi and' what
ycu mean, , nor, perhaps, have I explain' d my
Meaning clearly to -you: 21)u know, I hd'dS
lived a long 'Time upon the Emperor s Bounty :
The Bonzes, who are perfeSily well acquainted
with all the Tranfa^ions of the othir WbrMj
affure ma, that I Jh all he obliged, after my-
Death, by way ofRecompenee for nvy Penfion,
toferve him, and that my Soul will irifdlthly
go into one of his Pop-Horfes, to carry
Difpatches from Court, thro all the Pro-
vince. They have therefore been a^vifihg
me to mind my Duty in that new State ; not:
to fiumUe, nor kicky nor bite, nor hurt any
one : Run well, and eat little, and he patient,
{fay they) and you may move the Gods to
Compaffion^ who often of a good Bgafi make at

M 3 length

\66 The Strength and \5^eaknefs

length a 'J'erfon of ^ality, or a conftderabh
Mandarin. ' Jfroteji^ Father^ the very thoughts
of it makes me quake ; it never comes into my
Mind but I tremble ; yet I dream of it every
Nighti ■ and fometimes^ methinks, in my Sleep
I am already in the Harmfs^ ready to run at
thefrji Jerk of the Poftilion. I'hen I awake
in a great Sweaty and half mad., fcarcely know-
ing whether I am a Man or a Horfe. But^
alas ! what, will be my Sorrow^ when this will
he no more a Dream., . but a Reality ?

^his therefore., Father., p the Courfe I
took. . I'hey tell me., that thofe of your Reli-
gion are not fubje0 to thofe Changes., that
Men are always Men., and are in the other
fforld of the fame Kind as th^y are here. I
heg of you therefore to receive me among you.
I know your, Religion is hard to obferve\ yet
if it had ten times more Difficulties., I am
ready te. embrace it j and wh^tfbever Trouble
it fat me to, I had rather be <n Chriftian than,
he turn' d into a Bea/i. The Father Le
Compe., hpweyer, gave him a little better
Inftru£tion, and, as he tells us, had the
Gomfort to fee him die a good Chrijiian.
But in the main, he alTures us, the Super-r
ftitions of the People are fo numberlcfs, that
he, does not ^believe any Nation under the
Sun is fo full of Whimfies as China.

And pray, Logi/ioy how much; wif^r or
happier ihould we ha,ve been in this Ifland
of Great Britain,, if Chriftianity had never
came amongft us ? 'Tis true, we have not

many

qi^HuMAN Reason. 167

many Memoirs left of the Religion of our
Anceftors in the Days of Heathenifm. Strabo
tfeUs us, that the Britons worfhipped Ceres,
and her Daughter Proferpma above any other
Gods: The Daughter is known to be the
Queen of Hell, and the Mother a fort of in-
fernal Goddefs. Whether thele were origi-
nally Br'itifh Deities, or whether they were
introduced, together with thefe Names of
them, from the Romans^ is hard to fay ?
The Druids were our antidnt Priefts and
Philolbphers, and, in many Things, they
were Judges alfo in Civil Affairs. The Doc-
trine of Tranjinigration of Souls was one of
their Tenets, and that gave the People Cou- .
rage in War, as Lucan tells us, for the Po~
piiU qtws defpick jirBos arc fuppofed to be
the Britons. Their Religion was much the
lame with that of the Gauls ; for Caefar tells
us, that the Dodrine of their Druids came
from Britain, and we are itiformed, that they
offer'd human Sacrifices as well as others,
and confulted the Bowels of Men upon the
Altar, to learn the Fortune of War, and the
Succefs of their Enterprizes. Had* you and
I, Sir, beer) fent into the World by Provi-
dence in that Age, would our Reafon ever
have work'd its way thro' all thefe Loads of
3uperftition ? Would our native Powers have
found out the true God, and his Worfhip,
amidft thefe national Follies and Crimes, and
traced out the Way to his Favour in a fu-
ture State ? Perhaps I might have been the
M 4 Yidim

t<S8 The Strength and Weaknefs

Yidim to Day uponfoniie impious and bloody
Altar, and '^tthander^ or even Log'ifioj might,
haye. been the Prieftly Druid ripping open
my Breaft, and fearching out Futurities h,y
the Beating of my Heart, or the Colour of
my liiver,

Or perhaps we might have been now all
three ^vorfhipping, the North-German and
IScixon Idols : Thor^iht God of Thunder,whence
our f'hurj'day comes, or T'ulfco^ the God bf War,
who gave Tuefday its Name, and been pro-
ftrating our Bodies in the Duft before their
Images with vain and fenfelelsCereraony. Our
Great-Grandfathers had Reafoning Powers
^s well as we, and yet they were blind Ido-
laters : And notwithftanding all our prefent
Politenefs, we might have ftill, in every Age,
departed further from , the true God, as the
Chine fe have done, and given up our Souls,
^nd our Lives, and our future Hopes, to as
many wild and wretched Varieties of Whimfy
and Madnefs. Blefled be the Day when the
Eight of the, GofpeL broke in upon us, when
th? Nanie of Chrifly and his Religion, was
publifh'd In our Illand,. and the Way of Sal-
vation was made known unto our Fathers!

^ut let us come to, the civilized Countries
or ancient Rom,e and, Gr;eecey and the Le^r
Afta^ where Learning had its Seat and Em-
pire for fome Ages, . where the Reaibn of
Manki-nd feems to have exerted itfelf in its
beij: Effeds, and made themoft evident Dilco-
yeries; And what can we fuppofe concern-
ing

o/ Human Reason. 169

ing the Inhabitants of the Towns and Vil-
lages in y^Jia^ Greece, and Italy, and all their
Pretences to Religion? Can you yourfelf
imagine them to be fuch as paid due Ho-
nour to God, the true God, the Creator and
Governor of the World, in any tolerable De-
gree ? Can you fuppofe, that their religious
Notions, their devout Pradices, their Idola-
tries, Ceremonies, and Superftitions, are fitted
to refine the Souls of Men, and prepare them
for fuch a Heaven, as confifts in the Con-
templation and Love of the blefled God, and
his eternal Worfliip and Service ? Were their
religious Affairs ever conduced and pra£tifed
in fuch a Manner as to procure the Favour
of God for finful Creatures, and to bring them
into a State of Reconciliation and Friendfhip
with their Maker ? Were the Devotions, and
Sacrifices, and ridiculous Rit^p of their na-
tional Religions, the right Way to Heaven !

Suppofe a few Philofophers amongft them
own'd and acknowledg'd the , One true God,
yet many even of the reputed Mafters of
Wifdom and Philofophy disbelieved the Being
of a God, or made him one and the fame-
Being, or Subftance with the World, i. e.
the Univerfe of Things. They were engag'd
in endlefs Quarrels what God was, and whe-
ther he was Matter or Mind. Some of them
declared roundly, that they knew him not:
And thofe of them who believed there was
one Almighty Maker of all Things, an all-
wife, and powerful, and beneficent Being,

who

1 70 The Strength and Weaknefs

who made and ruled the World, yet kept it
too much confined to their Schools, and con-
cealed it from the Bulk of Mankind. They
held this firft Truth in Unrighteoufnefs.
There are fcarce any of all the Se£ts of Phi-
lofophers who do not often talk of Gods in
the Plural Number : 'Tis plain, that fome of
them did it becaule they did not know how
many Gods there were : And thofe who be-
lieved there was but one true God, yet ufed
the common Language of Polythe'ijis^ becaufe
they would not, or they durft not, publifh
this Unity of God amongft the common
People. Socrates has been faid to iofe his
Life for being too free in the Defence of it,
in Oppofition to their publick Polytheifm and
Idolatry, tho' Ibme of them lay he complied
with them too. Cicero fays, that 'twas hard
to jind out the True God, the Parent or
Creator of the Worlds and if you Jhould find
him, 'twould be very unlawful to make him
known to the common People. His Words are
thefe. Ilium quafi parent em hujus univerjitatis
invenire difficile ': & cum inveneris, indicare in
vulgus nefas. Lib. de Univerf. p. 2. and to the
famePiirpofe in Lib. li de Nat. Dear. And
by the way we may take notice, that the
fame great and learned Writer complains of
the Weaknefs of human Nature to guide it-
felf withbut the Cultivation of Reafon by
Learning and Philofophy. ^ufe.^efi. Lib. 3.
: As for thefe Philofophers themfelves, as
much as -Ibme of them knew of the true God,

and

o/HuMAiN Reas on. 171

and the Way of worlhipping him with a pure
Heart and pure Hands, rather than by_^Aeir
national Superftitions, yet how honoui^ahly
do thsy talk of the Myfteries and Ceremonies
of their Gods, and of the Piety of thofe who
obferved thefe fuperftitious Rites, and who
worlhipped the numerous Idols of their
Country ? Marcus y^ntQmnusy one of the very
beft of them, who was a Philofbpher and an
Emperor, fo far prides himfelf in his Re-
fped to his Idol-Gods, that he thence ex-
pefted Safety to attend him, and Succefs
againft the Rebellion of Cajfms\ We have
not leen fuch negligent Worfhifpers of the
Gods (faid he) as to fear that CaJJius Jhall
get the Vi^ory : And indeed he foUow'd the
Superftitions of Rome^ and of other Countries,
with Diligence.

There were fcarce any of them all but
complied with the national Worlhip of many
Gods, Mars, Bdcchus, Apollo, Neptune, Ju-
piter, Juno, Minerva, Diafia^ Venus, and
the reft of that ridiculous Rabble of Gods
and Goddefles. The Bulk of the Nations
worftiipped them in their Houfes, and at
their Temples, thoughtlefs of the One true
God, for they knew little or nothing of
him. EpfBetusUmMf, who perhaps paid
the greateft Regard to Virtue among all the
Philofophers, before Jnton'mus, and whofe
Life, in other Refpeds, was more blamelefs
than any of them, and fays fomc very good
Things concerning our Refped to the Gods,

Chap^

172- T'h Strength and Wcdknefs

Chap. 38. yet he advifes Men to worfhlp the
Gods as the Country does where they dwell * ;
And can you ever fuppofe, Sir, that the
Bleffed and Holy God, the Supreme Maker
and Governor of Heaven and Earth, can
accept of fuch fort of Devotions j of Drink-
Offerings and Sacrifices of ridiculous Inven-
tion, and fuch as are paid to Gods, to Idols,
and not to himfelf ? Are thefe the People
that he will blefs with his own Favour and
Love, in a better World, who lavifti out
their Superftitions, according to the wild
Cuftoms of every Country, and adore fhings
that are not God, and never take any Care to
learn his true Nature, or to glorify the One
true God amongft Men ?

The beft of them, when they knew the
true God^ they did not glorify him as God,
as St. 'J'aul allures us, nor were thankful for
the common Bleilings they received from
him ; but they turned his Glory into Shame,
and in his Room worfhipped fometimes Birds,
Beafts, and creeping Things, Images of Wood
or Stone, or their own fancied Heroes, fome of
whom, according to their own Account, were
Murderers and Adulterers tranllated into Hea-
ven after their Death. And no wonder if the
Lives and the Manners of their common

Wg^siixa. Efici. cap. 37, It is proper for us to offer
l)rink- Offerings and Sacrifices [to the Gods whom he had
been fpeaking of] every where according to the Cuftom
of the Country.

Worlhippers

o/ Human Reason. 175

Worlhippers were fcandalous and* impure,
wftile thefe were the Gharaders they gave
to their Gods..

• -Here and there, indeed, among the Philo-
sophers, and efpecially the Platonijis^ you
find a handibme Speech or two, or perhaps
a Difcourfe, concerning the Nature of God,
and Imitation of him in his amiable Per-
fections, but moft of them held this Truth,
even in their own Hearts, in Unrighteoulhefs,
and very few ever carefully- pradifed in Re-
ligion, according to their own beft Senti-
ments.

Nor had they generally any eftablilhed
Notion of a future State of Rewards and
Punifhments, according to the Behaviour of
Men in this Life. It is granted, that a few
of them, particularly Plato zviSi his Fol-
lowers, have mentioned fuch a Thing : Bat
jir'ijlotle antl his DifcipJes declared a iijture
State to be obfcure and uncertain: And
feveral of the Philofophers ridiculed not only
the Dodrrne of the Poets* concerning the
Elyjiau Fields and f'artams, but roundly de-^
nied any Life after this. Some of ■ them in-
deed, viz. the Rpkureans and tke Stoicks
fpoke of the Change of .tire fairie Atoms of
Matter into, ftew Forms df Meniacrid Beaftsin
following Ages.: But this was, a forry fort of
Revivifccnee without the fame Confcioulheis.
Many believed the Dodriiie , of Tranjmigra^
tionof Souls ^ as 'Pithiinder hasfhewn; and
others among them could not allow the real

Punilh-

174 ?^^ Strength and Weaknefs

Puniftiments of the Wicked hereafter^ if they"
imagined,, that God was never angry ^ not
would do hurt to Men. This Cicero tells us
was the common Opinion of all the Philo-
Ibphers. Hoc commune eft omnium Philofo-^
fhorum nunquam nee irafci Deum nee nocere.
De Off. Lib. 3. Sed. 27. How then can he
punilh the vileft of Sinners ?

The Stoicks did not think that the Plato-^
nick 'Argument for future Rewards and
Punifliments, drawn from the unequal Di-
ftributions of good and evil Things in this
Life, was juft or ftrong, becaufe they did
not allow Riches, Health, Eafe of Body,
&c. to be real Goods, nor Pain, Sicknefs,
Poverty, Lois, Oppreffion, &c. to be real
Evils : And therefore they thought the
Juftice and Wifdom of the Gods might be
lufficiently vindicated in the Diftributions of
Providence, without running to the Doftrine
of a future State, after this Life : And on this
Account Antoninus himfelf^ as well as other
Stoicks, talks fo doubtfully about it in feve-
ral Places of his Writings. T^hink o/' Socrates,
Crito, Severus, the Casfars, fVhere are they
now all? Anywhere, or no where? All worldly
j'hings are but as the Smoak, or indeed mere
nothing. Book X. Sedt. 31. He has many
fuch fort of Speeches. That great Philofo-
phcr did not know, whether the Soul goes
from the Body, by way of Extin^ion, or
Dijferjion of its Parts, or Continuation of
Life in fome other State or Place, though he

pro-

o/ Human Reason. 175

pronounces it hleffed to be always ready for /f,
without Rcludance. Book XI. Se£i. 3. And
ipdeed, fincc they made Virtue its own fuf-
ficient Reward, and made Vice its own fuf-
ficient Puniihment, and call'd it the Slavery
of the Soul,, their Philofophy did not fo
plainly lead them to make any future Re-
wards or Puniihments neceflary.
. Cicero, who was one of the greateft Ge-
nius's of Antiquity, and did not confine him-^
felf to any Se£t, hut took out of all what
pleafed him bell, was fo little fatisfied with
all the Proofs of the Immortality of the Soul,
and its future Exiftence, thatihis yaft Read-
ing, and his own Invention, could furnifti
him with, that he frequently profeffes his
Uncertainty and Doubts about it. When
he had reckoned up feveral Opinions, he
adds, Harum . SenPentiarum quae . vera ftty
jDeus aliquis videret. Some_ God- may fee
•which of all tk^ J e Opinions is true: In which
Ihort Sentence he fhe^Ys at once his own
Doubts, abovit- the futbre Exiftence of. the
Soi^l, ; and about the Unity of God, or rather
fuppofes more Gods than one.
.. ;Where now are thefe agreed Principles of
Natural Religion, .of the Knowledge and
Worihip of the true God, and of certain
Rewards and^Punifliments in another World^
for Virtue anci Vice ? Were theytaught with
Conftancy and Certainty any whgre but
in Plato's School, much lefs in any Num^
bers of Schools of the Philofophers ? How

little

1^6 The Strength and Wedkntfs

little Agreement was there ^among thetn
about thefe Principles?

If their Reafon was fo far fufficient to find
out and pradife fuch a Religion, as would
lead them into the Favour of God ^and Hap-*
pinefs, how cani\e it to pafs, that there flibuld
be never found any fixed Syftems amongft
them of better Rules of Piety and Religion,
than they have generally propofed to the
World, and a more rationaland certain Ac^
count of their Principles and Pradices of
what relates to God, and another World.

. The utmoft, therefore, that I can fay for
them, is this, that if the Reafoning Powers
of thefe polite Parts of the H&athsn World
had no more than a Ibrt oifpemlathe or no-
tional Sufficiency for true Religion and future
Happinefs^ which was fcarce ever efFedual
in Fad and Pfadice, then wherefoever it was
efFedual in here-and-there a particular Per-
fbn' or his Family, it was rather owing to
the Traditions they had of fome divine Re-
velation, ' or to an Acquaintance with fbme
of the Jews in their various Difperfions;
And thefe Difperfions of the Jews did Pro-
vidence ordain for the Prefervation, or ra-
ther for the Recovery, of the Knowledge of
the one God, and his Worfhip, among the
Countries of Heathemjm^ who had no re-
markable Revelation made to themfelves, of
had laft it perhaps for feveral Gehiera*
tions. ■

Logi

of H U M A N R E A S O N. 177

Zoff-i But if I miflrake not, Sir, fome in-
genious modern Writers have informed' us,
that human Reafon has determin'd, with the
greateft Eafe, what Opinions are true and
ialfe, ill all the maih Articles and Duties of
Religion: They alTure us, XhsX Heathen
Deifts generally agreed in the Belief of -One
fupreme felf-exifterit Agent or God, arid of
his Providence in the Government of Man-
kind j that they agreed in- the unalterable
Obligations of- Virtue, and the Difpleafure
of God agaihft all Vice arid Impiety j that
there-; were Rewards for good Men, and
Punifliments for the- Wicked in a future
State : That God was to be Woxfliipped with
a pious Heart, and with' a Confcience free
from Sin \ that Juftice arid Goodnefs were to
be pradifed.for their own ' Excellency and
Delight, as well as in Imitation of the bleffed
God : And they teach us, that all but Jtheijis
agreed in thefe great and neceflary Points of
ReligfOn. '

Soph. TJien I may juftly infer,; that nine
Tenths of'the Heathen World were Athe'tfisy
with all their boafted Sufficiency of Reafon j
for 'tis • pretty evident, that there w^s not
one tenth Part of the Heathen World, in the
Days of the Gr«'«^0 Philoibphers, who agreed
to hold and profefs all thefe Principleis, Lo-
gijl^^ which you have now reckoned -up.-

I would yet further obferve, that tho'-^ any
of our ingenious Writers fhould give a Looib
to their Encomiums • upon Harfim Reafon,

N and

17 8 The Strength and Wcakpefs

and tell us how far Ibme of the Heathen
Philofophers were led by it in their Difco-
veries of the true God and his Worlhip, tho'
they Ihoiild make a fort of Saints of them,
yet we have no Realbn to infer, in large and
general Terms, concerning th^. Heathen Na-
tions,: T^his was the Scheme of their Religion^
nor fhould they tempt us to fuppofe thele
were the general Sentiments of the ancient
Gentiles^ and that this was the SenJ'e of Man-
h'tnd., without a Revelation. .

How wide this Encomium oi the Heathen
Philofophers is from Truth, we have obferv'd
already. , And yet if thefe Things concern-
ing the Ehilolbpbers had been ftridly true,
we fbpuld neither make nor believe any uni-
verial an^ unreafodable Indutlions from a few
fingle Inftances of Philolbphers, in Oppofi-
tion to the commQii Multitude and JBulk of
Mankind, in Towns, Cities, and Villages ?
Alas, Sir, to make fuch ;general Concltifions
of the Goodnefs of Heathen Religion, and
Sufficiency of human Reafonings in all Man-
kind to find, it out, there ought to be many
more Inftances of the Knowledge and Belief
of the true God, and his fpiritual Worlhip,
^'c, and that among the Heathens of Africa
and A'mefi:(fa^ as well as Europe ; and among
the Bulk of the Inhabitants of Greece and
j4fia- Minw, as well as the few Philolbphers :
Whereas 'tis evident, that the Gfols of the
Heathen World, even in the cultivated arid
polite Parts of jt, were aboroioably oyer-^run
■h^ with

«f^ Human Reason, i^p

with fhamefiil Ignorance, Idolatry and im-
morality, Profaneneils and Superftition : And
in fotne of the rude and iinpolifliM Nations,
ther'^, is fcarce any thing but Stupidity and
Error, Darknefs and Madnefs, inikad of
Truth, Sobriety, and Goodqefs. The Nar-
ratives which St. Paul gives us in his Epiftles
of the Ge«?i/e Nations, thro' which he tra-
velled,^ and the Accounts of our later Tra-
vellers, confpire to affute us of the moft
wretched and deplorable State of Mankind
there, in refpect of Religion and Virtue-

This is fo copious a Theme, Loglfio^ that
one might talk upon it whole Hours with
Pertinence and juftice, and (one would think)
to the Conviftion of thofe who are willing
to hearken to Truth. But I know in whole
Prefence I fpcak : I am well apprised that
the Perlbn to whom I addrefs myfelf needs
no more than fhort Hints of thefe Matters
to refrefh his own Memory, and give him a
compendious View of the Things which he
himfelf has been well acquainted with, in
his own Converfe with the ancient Writers
Gi Rome and Greece^ as well as the Accounts
which are given us of the more barbarous
Nations.

Log. I confefs, Dear Sir, I am almoft over-
powered with Conviftion by the fliort Ac-
count you have given us of thefe Affairs, .and
the glaring Light in which ppu have fee
them : But yet ftill there remain fome great
Difficulties upon my Mind^ which arife front
N a. other

1 8 o ^he Streegth and Weaknefs

other Arguments which I have heard and ;
read on this Subjcd. Shall I propofe them
now, my B^iends ? or fliall we appoint to
meet again more early next Jfednejday in the
Afternoon, and finilh our Conferences on this
Subjed?

Pith. Indeed, Sir, I fear we have too
much Work upon our Hands to be all finifli-
ed this Evening. And fince , you are fo
obliging, Logifto^ to invite us to fuch a
peaceful and pleafanc Retreat, and fince J
perfuade myfelf ^^^f tf«i»j will be {o good
as to afford us a few Hours more of his Com-
pany, for my pai,t, I know not how I can
better employ my Time than in endeavour-
ing, in fuch Society, to fearch after and to com-
municate Truth. 'Tis indeed the appointed
Bufinefs and Station of my Life to be a
Teacher to others, yet I take Pleafure, Gen-
tlemen, to come hither and learn.

Soph. But why will ye not plcafe, my
Friends, to favour me with a Vifit, and let
your laft Conference do my Parlour the Ho-
nour of finiftiing this friendly Controverfy ?
I will not pretend to Hich an elegant and
fpacious Garden as Logiflo has, nor to ib neat
and private a Retreat for Converfation, as
this wherein we are now entertained : But
you fhall be attended with the beft Accom-
modations which my Dwelling will afford •
and' if you will give yourfelves the Trouble
to alcend to my Study, we Ihall there be
fiifficiently retired from all other Company.

o/ H u MAN Reason. 1 8 1

Log. I doubt not, Sophronms^ of the Sin-
iCerity of your Requeft, noxthe.Conveniency
of your Library, for iuch' a friendly Confe-
llence : But fince you have faTour'd us thus
far with your happy Affiftance in a Debate
which Pithander and myfelf had appointed
here in this Garden, I cannot with any Satis-
fgidion permit the Scene to be alter'd. Per-
haps it may feem a Degree of Incivility to
defire a Vifit from you fo ofteq without a
Return ; yet I promife you, Sir, I'll write,
myfelf down indebted to you for every fuch
Favour, and when we begin any new Sub-
ject of Debate, Sofhronius fhall appoint the
Place.

Soph. Then fince 'tis the Pleafure of Lo-
gijio to have it fo, without any more Cere-
mony, we'll attend him here next Wednef-

day. '" r;

P'ith. I agree. Sir, to your Propofal. I
can never be in an ill Situation at either of
your Houfes, amidft the Honour of fuch
Company.

Log. Gentlemen, I own the Obligation,
and am your yery Humble Servant.

N 3 ^«

i8j ^he Strength an^ Weaknefs

The Third Conference.

N the Days that paft after the
lafl: Meeting, Logiflo had been
reviewing lever al Books which
have been written inViiidication of
the Sufficiency of human Reafon to condudt
Men to Happinefs in a Way of Religion \
and as he had renew'd his own Difficulties,
fo he had furnifh'd his Memory with fome
of thqir ftrongeft Arguments : But he found
none fo hard to anfwer, as that great and
important one, which is derived from the
WifAom^ the Eftitty^ and the Geodnefs of
God\ upon which Account he refolved to
referve this to the laft.

When his Company were come, he led
them down to the ufual Place of learned
Converfation, and bega;n the Conference
thus.

Log. The only Thing that remains before
us, Gentlemen, is, that 1 fhould propofe
feme ArgumentsTy drawn from the Reafon of
J^hli'gSy and from the Natme of Godj and
Man, Why it appears neceffary that the
Principle of human Reafon fhould be fuffi-
cientj jn 4ij Mankind, to guide and conduct
'' : them

o/HuMAN Reason. 185

rfiem to the Belief and Praftice of ftjch a Re-
ligion, wherein they may obtain the Favour
of God, and Happinefs in a future State.

Pith. I wait with fome Inipstience, Siri,
to hear thefe Arguments of yours, which
you have fo often intimated : And yet it
may not be improper, before you produce
them, to confider, what is the particular
Propofition your Arguments can poffibly
prove, or what it is you can exped from
them.

Will you pleafe to remember, Sir, it has
been plainly proved and determined already,
and agreed in our paft Debate, as a certain
Matter of Pad, that there are leveral large
Countries of Heathentfm wherein the Inha-
bitants have hot Realbn fufficient to guide
them iato^trne Religion, confidering their
vaft Prejudices and Averfions to God and
Goodnefs ; much lefs is it lufEcient to enable
them to pradife it j /. e. according to the
Diftindion of our worthy Friend Sophrmius^
That tho' there maybe in them bl^ remote^
natural^ and ffeculative Suffieiency for -^ this
Purpofe, y^t their Reafoning Powers are fo
poor and low, fo unpradifed, arid fo touch
perverted by a thoufand Errors, evil Cu-
ftoms, vdcious Propenfities, and wilful Igno-
rance, that they are not f radically and expe^
nmntally fwfficient for this great Defign.
This hath befen abundantly cbnfirm'd by the
melancholy, and yet entertaining Accounts'
Sofhronius hath given us of African and

American

1 84 The Scrength and Weakniers

^mericad Heathens, i Now I' humbly, hope,
Sir, you will not fuppofe that any of your
Arguments can deftroy plain Matter of Fad,
nor prove that to be lufficient, which has
before been plainly ;declared and proved, and
agreed to be inefficient. : ' .; .. -

Log. I muft acknowledge, ^^iihander, I
know not how to oppole what you fay. It
feems to be plainly prov'd, that Reafon in
thefe Savages is not a fufficient Guide, », AH
that I can pretend therefore, is, only to Ihew,
that if human Region is mt in Fa^^fiifficient^
even f radically Jiifficisnt for this. Purpofe j
yet, 2.t\c^% it.ought' to be fralik ally fuffi-
cient:,, and perhaps, my Arguments will
prove it. to :

Tith. Pray, Sir, be fo good as to inform
me, . what you mean by faying. It onght to
be fufficient f' Wijl any of your Arguments
teach the All-wife . .God what he ought to
have.done, and in' vvh.at other, and better
Condition he ought to have placed Mankind j
than he has feen fit to place them in ? Will
your < Argnments ij give Wifdom , to your
Maker, or inftrud him in Rules of Juftice?
Pr.c^n any of your, Reafonings inform him,
what fuperior Talents, and happier Gjrcump-
lianees he ought to have beftov^'d upon his
Creatures? Have, you Courage enough to
reprove or arraigr^ the Condud of. the Su-
preme Governor oft the World toward his
African or Amrican Subjcds ? Is it right,
Logifioj to talis- at this rate ? Or is it iafe to

venture

of Human Reason. 185

venture on fuch an unequal Conteft ? What
elfe can you mean, Sir, by affirming, that
Reafbn ought to be iuffieient, but this, (viz.)
that God ought to have given Men better
Faculties, or he ought to have beftow'd upon
them clearer Light, and better Helps, or
<Might to have brought them into the World
with greater Advantages than his Wifdom
has thought fit to do ? And what is this,
but telling the' -All-wife God he has aded
weakly, or charging the God of Juftice that
hehas-dealt unjuftly, or accufing the Father
of Mercies that he has aded cruelly toward
his Creatures?

L- Log. 1 confelsj go6d Sir, that you con-
found me a little with thefe Inquiries. 1 have
no luch Hardinefs of Soul, as to dare to re-
prove my Maker,' whom I adore with the
rooft profound Veneration; and I do acknow-
ledge, that whatlbever he does, muft be right-
arid juft. And yet there are Arguments
which feem to prove, that Man, who, asyoii
agree, is to be try'd and judg'd in the other
World, fbr.his Behaviour in this, Ihould, fbme
Way or other, have fufficient Powers given
him to know and fulfil his Duty: Other-
wife, Men would be excufable in their great-
eft Superftitions and Immoralities, as being'
deftitute, by the Neceffity of their Circum-
ftances, of a liifficient Guide in Matters of
Religion and Virtue : And this is the ^rj}
jlrgument which I defire leave to offer upon

this-

i8<^ Tlfe Strength and Wc^ikntk

this . Head, as a Difficulty which I cannot
folve.

<S^itk Perhaps, Sir, it is an .effedual Re-
lief to this Difficulty, if we fuppofe Man-
kind to be fUrnifti'd with fuch Realbning
Powers as are in the Nature of Things, and
in a remote Seufe^ fufficient to .guide and con-
dud Men in their Religious Affairs : For the
Negled of ufing and improving thefe ratio*-
nal Pov^ers, is greatly criminal : And 'tis this
univerfal Negled of ufing them well, that
renders them fratiically tnfufficient. If they
employ not their Reafon in their mofl; impor-
tant Concerns, you will grant 'tis their own
Fault; and this renders them condemnable
for the Negled or Abufe of it, and for the
Errors and Vices proceeding from fuch an
urireafonable Gondud of l^ife; This is con-
fcfs'd by the Writers of your own Side of
the Queftion-

Befides, The Reafoning Faculty, and the
Remains of Confcience. which are found
even in the moft favage Tribes of Mankind,
are f radically fufficient (tho' not to condud
to Happinefs completely, yet) to have
taught them much more Virtue and Religion
than moft of them either know or pradife.
Theii^ Hindrances, great as they are, yet are
not fo unfiirmountable, but that moft, or all
of them might have arrived at much fuperior
Degrees of Knowledge and Pradice in Reli-
gion, than what they have adually arrived
at, if they had not bee.ij fo fliamefully and

crimi-

of H U M A N R E A S O N. I 87

criminally* negligent, fo exceeding fond of
Error, and fo lazy in their Search after
Truth. Therefore they are by no means
inexcufable (as you exprefs it) in their
greatej} Immoralities.

• Log. But you grant ftill, that their Rea-
ibn is not praBically fufficient to have taught
them their whole Duty, nor to have enabled
them to perform it, if they had been neyer
fo much inclined to it, and never lb dili-
gent ?

'J'ith. No, Sir, I fay no fuch Thing : For
it is their great and univerfal Sloth and Neg-
ligence, and pifinclination both to learn and
perform their Duty, that is one of the chief
Things that renders their Reasoning Powers
thus injiijffici&nt. in a f radical Senfe : 'Tis
awing to their powerful Prejudices, their
evil moral Habits, and their ftrong Ayerfion
to God and Virtue, that they do not exer-
cife their Reafoning Powers to the utmoft of
their Capacity : And 'tis by this Means they
continue in Darknefs, Guilt, and Death:
Whereas if they had a real Inclination, and
fincere Defire, to fearch out and perform
their Duty to God and Man, if they obey'd
every fecret Didate of Confeience, every
Hint of Truth that arofe within them, and
afed their natural Light, both as to Belief
and Praftiee, to the utmoft of their Power,
God would never be wanting to any of his
Creatures; I am perfuaded, he wcmlid have
gracim.ifly »«;cepte4 tJQ? utmoft that their^

Reafon-

1 1 8 The Strength anU Weaknefs

Reafoning Powers could perform : Or, if it
were neceflary, he would hare given fueh
Well-difppled PerlbnS greater -Light, and
greater Strength,' to learn and fulfil the ne-
ceflary Parts of Religion j for /<? him that
hath^ jhall he given \- i.e^ greater Helps, fhall
be given to him that improves what lefler
Talents God has intrufted him with. But-
the Cafe of tliefe brutal Creatures fecms to
be reprefented in the latter End of that Text,
Lukje viii. i8. From him that hath not y Jhall
he taken away that which he hath^ or feemeth
to have\ i.e. thole who ' itnpirove not thd-
feeble Light that is given them, even thole
feeble Glimmerings of Light ftlj^ll be tafcert
from them, and by the. righteous Judgment
of God they fhall be left in deep and utter
Darknefs. *-•

Log. Very well, my Friend • I can hear
this with more Patience, fince you impute
the Crime to Mefis own Abule of their Na-
tional Powers, and not to God their Creator.
I • proceed therefore to a Jecond Argument^
and forgive me if I exprefs it in pretty ftrong
Terms : Does not the great and bleffed God
equally behold all the Dwellers on the Earth,
free from Partiality and Prejudice ? And can
he be fuppofed to make fome People his Fa-
vourites, without any Confideration of their
Merits, and meerly becaufe they believe cer-
tain Propofitions, and pradif^ certain Duties,
which are taught and known generally in
that Country where they happen to be born -y

while

of, H U MA N R E A S O N. I 8 p

while others, and that a far greater Number,
fliall from Age to Age want this Favour of
God, becaufe they are dcftin'd to be born
and live in Places where fuch Propofitions
and Duties are not known, and are very-
hard to be found, and for that Reafon are
not likely to believe and praftife them ?
What can more reprefent God as an arbi-
trary and partial Being, than thus to fuppofe
that he fcarce vouchfafes to bring the Means
of Happinefs within the Reach of fo great
a Part of his Creatures, while he has given
it fo plentifully to others ?

Pith. This Speech of yours, Sir, will re-
quire an Anfwer at large ; and I am glad
you give me Qccafion to Ipeak my Thoughts
freely on this Subjed.

When you ufe the Words Partiality and
prejudice, you feem to confider God as a
Governor and a Judge, diftributing Rewards
or Punifliments to his Creatures partially,
and not exadly according to their former
Behaviour ; and in this Relped I muft
affirm, God beholds ail Men equally, and
ads without Prejudice or Partiality in his
Retribution of the Righteous and the Wick-
ed : In this Senfe, God is no ReJfeBer of
^erfbns ; the Mailer and the Servant, the
Prince and the Subjed, the Learned and the
Ignorant, fhall receive a Recompenc'e accord-
ing to their Works. ,

But wheriVc fpeak of God as an original
Proprietor and PofTdflbr of his own Bleffings,

he

1 5> o The Strength and Weaknefs

he may freely d'lftribilte his Favours in a
greater or lefs Degree amongft his Creatures,
as he plcafes, without any Charge of Preju-
dice or Partiality, And this is Efficiently
vifible in the Whole of his Providence, and
that among the brutal Creation as well as
the rational. Are there not many of the
Birds, andBeafts of the Earth, and Fifties of
the Sea, that in their feveral Portions of
fenfitive Good or Evil, Eafe or Pain, are
greatly diftinguifti'd from each other, meerly
by the Hand of their Creator ? Here's one
Flock of Sheep frighted and worried daily,
and Ibme of them miferably torn to Death,
and deftroy'd, and the reft of them wounded
or maimed by a Wolf or a Bear, while other
Flocks grow up, perhaps, for feveral Years,
enjoying the plentiful Paflure that the Earth
provides for them. Here's one Neft of
Doves plunder'd by a Hawk, and drench'd
in Blood, while twenty of their Neighbours
breed up their Young in all Security. Here's
a Brood of young wild Turkeys, hatch'd in
a later or more unkindly Seafon, crippled
with the Cold, and languiftiing out their
Lives under lingring Infirmities, while others
that were brought into Life a Month or two
fooner, enjoy all the Bleffings luited to their
Nature, and continue in this Enjoyment,
perhaps, for feveral Years. What is this
Difference to be imputed to, but the Will
of Providence ?

A

o/Hu MAN Reason. i^i

A thoufand fuch fort of Accidents happen
not only to Birds and Beafts, to Fifties, and
every kind of brute Animals, but to Men ;
and that not meerly to the Individuals of
Mankind, but fometimes to Tribes, and Fa-
milies, and Nations. Some are adually born
under the Power of Tyrants, and they com-
mence and finilh their Lives in tirefome Sla-
very and Bondage : Others exult for Seventy
Years in free, and rich, and plenteous Cir-
cumftances, while their Neighbours are di-
ftrefs'd from their Infancy, with Poverty and
Pain, and drag on Life to old Age under
many Calamities. Children of the fame Pa-
rents Ihall be oftentimes widely diltinguifh'd
in the Bleffings or the Sorrows of Nature,
by the meer Providence of God, when per-
haps, they are equally virtuous, or, perhaps,
equally wicked. Some are lilffer'd to be-
come blind, or to be born Cripples in their
Limbs, and in their Underftanding too, while
others of the lame Houfe, perhaps, rejoice
in the Pleafures and the vigorous Powers of
Mind and Body. How comes it to pais,
that your Genius is fo bright and fparfcling,
while y^ur Neighbour Hebetundo^ with all
the Expences of his Education, could never
conftrue an Ode in Horace, and fcarce under-
ftands his Catechifm ? Whence is it, that
ibme Families are fo poor in their Intel-
leduals, and propagate Sloth and DuUnefi
for half a Dozen Generations ? And yet, per-
haps, at laft a Hero, a Philofopher, or a great

Divine

lyi T^e Strength and We^kneCs

Divine fhall arife amoiigft them, and fiirprize
the World ?

Tell me, LogiJiOy who makes the Diffe-
rence in all thefe Inftances ? Will you fay,
It happens thus according to the Courfe of
Things, and the Succeffion of natural Caufes ?
But pray inform me, who fet natural Caufes
at work in this Manner, which fliould pro-
. duce fuch very diftinguifliing Gircumftances,
and that too, perhaps, in Perfons whofe mo-
lal Charader is the fame ? Or why is their
Infancy fo much diftinguifli'd by Bleffings oir
Sorrows, ; before their nioral Gharader pro-
perly commences? Whither fhall we run
to feefc the Gaufe of thefe Varieties, but to
the Will of the Greator and Dilpofer of all
Things? - '

Gan you give me any Account, Sir, why
the great God- fliould appoint fuch particular
human Souls to be united to animal Bodies,
which are born among the Rigours and Stu-
pidity oi Lapland, or in the midft of jifrica.
or ^i^^r/f^,: where Reafon. is bury'd under
grols and heavy Prejudices, and whole Na-
tions labour under fo many Wants and. Dif-
advantages, with Relation to this World, and
the other ? How came your Soul, or mine,
to be join'd to Bodies who drew their firft
Breath in Great Brita'm., who have ten thou-
fand Bleffings, in the animal and the rational
Life, beyond thofe poor Brown or .Negro
Savagef^ thaf come ipto the World, under
brutal Parents, who bfeed them up with

Cruelty,

of Human Reason. 195

Cruelty, and fell them for Slaves? What
is it, dear Sir, that makes this Diftinftion
between us and them, but the Ibvereign
Dilpofal of God and Providence, who, what-
foever Reafons he may have in his eternal
Mind, yet gives no Account to us of the
Reafons of his Condud ? Can you, or I, Sir,
pretfend to any Claim of Merit, that we ftiould
be born in fuch Families where we enjoy'd
the Advantages of a liberal Education from
our Infancy, and the Knowledge of Things
human and divine, while; the Inhabitants of
the Cottages of the 'T^eake in Derbyjhire were
never taught to know Letters, and are fo
grofsly ignorant of the Things of God or
Men ? Who made the Difference between
us and the Miners in Cornwall, who Ipend
their Days in Darknefs. and are ever con-
verfant with Earth and Lead or Tin, while
we range the Sciences with Pleafure, and
dwell in Daylight, and amidfl: the Delights
. of Learning ? To whom are our Praifes due
on this Account, but to our common Maker
and Lord ?

'Tis enough for us, Logljio, if we can but
maintain this Point, that God does not deal
unjuftly with any of his Creatures : But 'tis *
evident, we muft allow him to difpenfe his
Favours as he pleafcs ; he is not bound to
make us all equal in the Bleffings of the
Powers of Soul or Body, with regard to this
Life, or the Life to come, tho* he has made
us all Men. And as he has confeffedly be-

O ftow'd

1 94 '^^ Strength and Weaknefs

ftow'd on fome Perfons much nobler inwarci
Advantages, in the Sagacity of their Reafon-
ing Powers, to find out the Way to Virtue
and Happinefs, why may he not confer
higher outward Advantages on fome, than he
has on others ? May not the great God, the
Poffeflor of all Things in Heaven and Earth,
do what he plealfes with his own Benefits ?
If he has given the blindeft and moft un-
happy Nations in the World all that is due
to them by Nature, in their Gircumftances,
and a natural Sufficiency for their Happinefs,
he has done enough to fecure his own Provi-
dence from any juft Accufations. An Afri-
can has no Right to complain, that he was
not born a Briton ; nor a Porter that he was
not born a Prince; nor Sophronius and I,
that we were not made Prophets or Apoftles.
If God has furniih'd all Men with fuch natu-
ral Powersy as, being improved in the beft
Manner, would lead them to Virtue, Reli-
gion, and Happinefs, furely his Creatures
may give him Leave to make fo much Di-
ftinction between them, as to fet fome of
them in a plainer and eafier Road to Hap-
pinefs than he has others : And 'tis fhameful
, Ingratitude for us, in Chrijiian Countries, to
complain of our bountiful Creator, who has
afforded us fuch peculiar Favours, and made
our Way to Heaven plaineft of all.

Log. I obferve, Pithander, you keep clofe
to this Diftin<3:ion of Sophroniusy and talk
of the natural Powers of Heathens in

Africay

o/ Human Reason; 19^

Africa^ and their natural Sufficiency to ob-
tain Happinefs ; but I think they ought to
have, and. therefore I think they have, fome-
thing more than this natural and remote Suf-
ficiency to find out the Way to Heaven by
their own Reafon. Is not Senfe and Reafori
allow'd by you all to have a proximate and
praBical Sufficiency to guide Men in the
Affairs of this Life ? And furely, one would
think, Reafon fliould be a more fure and in-
fallible Guide, in Matters of Religion, than
Senfe is, or can be, in the Affairs of this
World. This Ihall fland for my third Ar-^
gumeni j and I would enforce it thus : The
Difference of Good ,and Evil, and the natu-
ral Obligations to Virtue and Piety, are as
manifeft to the Mind as any of the Objeds
of Senfe can be, and they have that Cer-
tainty and Demonftration, which the others
are not capable of Surely Natural Reli-
gion has been, and fhould be always count-
ed as much within the Reach of Natural
Reafon, as any Bufinefs that Man has to do^
fince 'tis the moil: neceffary and moft impor-
tant of all. , ,

Pith. Here, Sir, your Argument, again
runs direftly counter to Matter of Fa£V,
whichhas been examined, proved, and agreed
between us. The Differences of Good and
Evil, and the Obligations to Virtue, are far
from iaeing fo plain and manifeft, as the Ob-
jeds of Senfe, or the common Affairs of this
prefentLife: For if they were, furely fome.

02 6f

ip6 The Strength and Weaknefs

of thefe wild Savages at leaft would have at-
tained the Knowledge of them, lince they
acquaint themfelves with Obje£ts of Senfe
fufficiently for their own poor and forry man-
ner of Life here on Earth : But in the Af-
fairs of Religion, and a Life to come, they
are all Error and Darknels. All their Reafon-
ing Powers leave them utterly ignorant of
true Religion, be it never fo necejflary and
important. Andfuch Ignorance reign'd very
much in polite Nations too, except among a
few Philofbphers, or Men of a ftudious and
Ihoughtful Frame of Mind, who could argue
upon moral and intelleftual Subjeds, and
trace out a few Demonftrations and Certain-
ties about them, which lie almoft out of the
Reach of thefe unthinking Creatures.

Log. But furely, without being Philofo-
phers, every one by employing his natural
Power of Thinking, or his innate Reafbn, in
the beft Manner he was able, might and could
not but fee the Reafonablenefs and Obligation
of Piety and moral Duties, viz. that he ought
to worlhip his Creator, to acknowledge and
depend on him, and pray to. him for a Supply
of his Wants ; that he ought to fubmit to
his Providence, and be thankful for the Be-
nefits of it ; that he ought alfo to be obedi-
ent to Governors for the Good of Society ; to
be righteous, juft, and charitable to Man his
Fellow-Creature, be willing to do him all
the good he could, and abftain from all In-
jury and Violence j that alfo he ought to ufe

temperately

o/HuMAN Reason. 197

temperately the Pleafures and Enjoyments of
Life. There never needed any fubtle Rea-
foning to prove thel^e plain Duties which Na-
ture taught and commanded ; and the Tranl^
greflion of any of which is as repugnant to
the plain Evidence and Didates of natural
Reafon, as it is to the revealed Will of
God.

Pith. It has been already granted, that if
every one employ'd his natural Reafon, in
the beft Manner that he was able, there is a
natural Sufficiency in his Realbning Powers
to find out thefe Things, or at leaft the chief
of them : But the Infufficiency lies very much
ip this, that their Prejudices and Averfions,
&c. are fo great and numerous, that not one
in ten thoufand will employ his natural
Reafon in the beft Manner, and this Sophro-
nius calls a fraBical Infufficiency. If it were
ija eafy a Matter to do it as you reprefent,
how came fo many Millions of People to be
ignorant of thefe Things, or to receive No-
tions about them fo grofly and fliamefuUy
contrary to Truth ? How came whole Na-
tions, without one Exception, to be fb blind
and ftupid, fo impious and immoral, and to
continue fo from Age to Age ?

lA)g. But here ftarts up a fourth Difficulty,
and it lies entirely n^onyoxn Chrijiians tofolve
it. Remember, my Friend, whatfoever Ar-
gument can be brought from the adual Im-
morality, Irreligion, andSuperftitionof Men,
in any Heathen State, to proye the Infuffici-

O I i ency

ip8 jthe Strength and Wcdknds

pncy of Reafon in Matters of Religion, will
conclude, with equal Strength, againft the
Sufficiency of the Scriptures, becaufe Men
are as vicious, as irreligious, and as fuper-
ftitious under the Light and ProfelEon of
Chrlftianity^ as the worft of Heathens.

Grofs and abominable as the Heathen Su-
perftitions were, yet they have been equall'd,
and even exceeded by Popljh Idolatry, which
has prevail'd for many hundred Years over
the Chriflian World ; As great Lewdnefs has
been committed among Papljisy as ever were
known among the Heathens^ and that with
Impunity, and efteemed fo venial as to be
bought off with Money. The bloody Pcr-
fecutions and MafTacres executed by the Pa-
fljis are far more cruel and inhuman, than
the human Sacrifices which the Heathens
offered to their Gods: So that any Crimes of
the Heathens againft the Light of Reafon
will not prove the Infufficiency of Reafon to,
be their Guide, unlefs you allow the fame or
greater Crimes committed by Chriji'mns will
prove, that the Gofpel is infufficient.

Pith. This Objection has been already
anfwered : But to fpeak yet plainer on this
Head ; 'Tis granted, Sir, that the Vices of
profeffing Chriftians, the venial Lewdnefs of
Paftjisy their Idolatries, their bloody Mur-
ders and MafTacres, are as bad or worfe than
the Crimes of Heathens, becaufe they fin
againfl much brighter Light, and far gfeatei
Advantages : But the Greatnefs of the Vices

of

of Human Reason. ^,199

of Popifti or Proteftant Chrijiians cannot infer,
that Chrijiiamty is infufficient to guide, to
form, or fave Mankind ; for 'tis not the
Greatnels of the Crimes, but the entire Num-
ber or Univerfality of the Criminals that re-
prefents Reafon to be fb pra£iically infufficient
to fave or reform the Heathen World.

Now you muft grant me, that Men are
not ilo utterly and univerfally irreligious,
vile and vicious in Chriftian Countries even
in Popijh Nations where the Golpel is fb cor-
rupted, and much lels in Proteftant Lands,
where Religion is learn'd and pradtis'd with
Freedom^ as they are in the Regions of
Heathemfm. There are Multitudes of know-
ing, and virtuous, and pious Perfons in Chri-
Jiendom, and particularly in the Britilh Ifles,
which Ihews the f radical Sufficiency of the
Gofpel to reform Mankind j whereas in the
more learned and more polite Heathen Coun-
tries, there have been exceeding few truly
religious, and in the rude and barbarous Re-
gions, which have been the chief Scene of
our Difpute, 'twill be hard to find one fingle
virtuous and pious Man or Woman; and
therefore, I fay, that in a fra£iical Senfe^
Reafon may rather be call'd infufficient, tho'
Revelation cannot be called fo.

Log. Let us proceed then to ^^fth Argu-
ment. Why Reafon, methinks, fhould be
pradically fufficient to dired all Mankind to
thofe Duties which God required of them,
and to condud them to Happinefs ; and that

O 4 isj^

200 The Screngrh and Weaknefs

is, becaufe Happinefs, i. e. fpiritual moral
Happinefs, is the End for which Man was
made, and therefore 'tis certainly to be ob-
tained by thofe rational moral Powers, which
are the very Principles God gave Man for his
Gui ie and Condud to this Happinefs. Other-
wife Man was made for an End, to the ob-
taining of which, the Means are infuffi-
cient.

Pith. I anfwer this two ways. Fir ft ^ It
may be faid in a Senfe, that God made Man-
kind in general, in his firft Formation of
them, for Happinefs ; but he made them to
obtain this Happinefs in a way of free Choice,
by the diligent Ufe of their rational Facul-
ties in the beft Manner : Now if far the great-
eft Part of Mankind will wretchedly and
wilfully abufe thefe Faculties, if they will
thoughtlefsly and ralhly chufe the Evil, and
rufli into it, if they will neglecl to feek, or
to enquire, or to learn what is Good, as well
as to praftife it, then tho' thele Faculties may
be faid to be naturally and remotely fufficient
for Religion and Happinefs, yet they are
never likely to become effectual for thefe
Purpofes to one in a thoufand. When there
is a long eftablilh'd Habit and univerfal
Cuftom of negleding or abuling their Fa-
culties fpread thro' whole Nations from Age
to Age, thefe Faculties may be called praBi-
cally tnfufficient^ without any Charge upon the
Creator of Man, or his original Conftitution
of Things.

I anfwer

of Human Reason. 201

I anfwer in the fecond Vhce, that God did
not create all Mankind for Happinefs in fuch
a Senfe, as to defign they ftiould be all aftu-
ally happy. This is fufficiently evident by
the Event ; for the greateft Part of Mankind
are, and will be, finful and miferable : Our
daily Experience and Obfervation concur
with our Reafon, to manifeft this to us; and
our Saviour fays, that fewjballjind the Way
to Life.

Now may not the great and bleffedGod,
the fupreme Lord of all, and Gov ef nor of
the Univerfe, have fome very wife and un-
fearchable Ends in not lecuring certain Hap-
pinefs to all his rational Creation ; that is, in
leaving fome of them wilfully to negled their
own Happinefs, and to chufe their own Mi-
fery ? May he not, coiififtently with his own
Perfedions, fuflfer them, by their own Folly
and Negligence, by their Guilt and Madnels,
to forfeit the Light and Strength of thofe
Faculties which were at firft fraSiically fuf-
jic'tent to guide and conduft them to Hap-
pinefs? or to render them dark and feeble
by an utter Diiiife, or an adual Abufe, of
them?

It is granted, that Man in his original
State had a proximate and practical Sufficiency
to obtain Happinefs by Virtue and Religion 5
yet fince he is grown, fome way or other, a
very corrupt and degenerate Creature, his
Realbning Powers are now hardly to be call'd
a fufEcient Guide, or Rule, or Law, for his

Condud

a 02 TIhe Sttength and Wc2LkneCs

Condudt to the original Happinefs for which
he was made.

Log. But what is there wanting to make a
Rule or^Lawfufficient to the End of its being
a Rule or Law, but that it be plain, and clear,
and eafy to be underftood, and enforced with
fufficient Sanftion of Rewards and Punifti-
ments ? Now Reafbn always was and is fuch
a Law to Mankind, even fince any fuppofed
Degeneracy, as well as before.

Pii^b. Dear Sir, have you already forgot
the two Accounts which Sophroniiis has given
us of African and j4mencan- Sdivz^zs and their
Reafoning Powers? Have you forgot the
whole Subject of our firft Day's Conference ?
Can you bring thefe Things back to your
Thoughts, and yet imagine, that thefe Rules
of Religion and Virtue, thefe facred Laws
and SanS'iions, which you Ipeak of, are plaiuy
and clear y and eajy to he found out and under-
Jiood by fuch ftupid and perverle Animals,
with all their wretched Reafonings ? Have
they, within their View, any fuch Ideas of
thefe eternal Obligations to Duty, either to
God or Man, or of thefe awful Sandions of
future Punilhments and Rewards? Can thefe
holy Rules and Sanctons be call'd plain^ and
clear y and eafy to fuch Creatures, fuch ftupid
and obftinate Creatures, among whom we
can hardly fuppofe there is one in a whole
Nation, or a whole Age, nay fcarce one in
many Nations and many Ages, who ever
found out, or knew, or believed thefe Rules,

and

o/HuMAN Reason. 205

and thefe Sanftions ? I beg you, Sir, not to
conftrain me to repeat thefe Things fo often
by urging over again, what has been abun-
dantly anfwer'd, even to your own Con*
vidion.

Soph. Pray, Pkhander^ let me intreatyou
to guard your Temper a little. Perhaps Lo-
gtjio has read over theffe Arguments in fome
modern Pamplets, fince your firft Day's Con-
ference, and they being frcfti in his Thoughts,
may have renew'd his Difficulties, and he is
willing to have every Obftacle entirely rgr
mov'd that lies in the Way of his compleat
Conviftion of the Truth, and his Eftablifh-
ment in it.

Log. Sophronlus is much in the right. He
has fpoken the Matter of Fad, and the very
Senfe of my Heart. I proceed therefore to
propofe another Difficulty, and I hope, Pi-
thander, you will not call this a Repetition
of what has been anfwer'd before, fince I
borrow it from your own favourite Writer
St. Paul, whom I have never yet cited againft
you. Do you remember what he writes in
the firft Chapter of his Letter to the Romans^
that when they knew God, they glorified him
not as God, neither were thankful, but that
they held the 'Truth in Unrighteoufnefs, i. e.
they did not hearken to the Truths which
their Reafon taught them, but unrighteoufly
imprifon'd or ftifled thofe Truths, and /y&^/'g-
fore they were without Excuje : And did you
never confider what he fays in his fccond

Chapter

204 The Strength ^»i Weaknefs

Chapter of that Letter, ver. 14, 15. T'he
Gentiles who have not the Law (i. e. any
written Law) do by Nature the T'hings con-
tained in the Law ; thefe are a Law to them-
felves : which Jhew the PVork of the Law
written in their Hearts, their Confcience alfo
hearing witnefs, and their I'honghts excujing
or accufing them. What can be more evident
and exprefs than that this Writer believes
and declares, that the Rules of Duty, which
the Gentiles owed to God and Man, were im-
planted in their Minds, and that when they
tranfgrefs'd either of them, they finned againft
their Knowledge, their own Confciences ac-
cufed them, and they were inexcufable?
And yet that fometimes they obey'd fome of
thefe Rules, and then their Conlciences ex-
cufed them, or approved their Adions.

Pith. If fuch a Writer as St, 'Paulh.2A told
me, that human Realbn, in all the Heathen
World, were pradlically fufficient to guide
them into true Religion and Happinefs, and
there were no Facts to contradid it, I pay
fuch a Veneration to his Writings, that I
would readily drop the DifpUte, and give up
the Caufe entirely : But I do not find St. Paul
lays any fiich thing, either here or any where
elle, nor can his Words be conftrued to
amount to fuch a Propofition. And to make
this plain, Sir, be pleafed to obferve,

I/?, That the Perlbns he fpeaks of, in the
firft Chapter, are chiefly the learned Heathens y
or at leaft the Inhabitants of the Countries

where

o/HuMAN Reason. 205

where Learning flourifh'd, fuch as Egypty
Greece, JJta, Rome, &c. fiich as had found
out and known the Being and Attributes of
God by his Works ; fuch as knew the true
God, and profefs'd themfehes to be wife, fee
ver. i5>, 20, 0.1, 0.1; but the Apoftle does
not fay, that their Knowledge reach'd fo far
as to lead them to Salvation, tho' by not
worlliipping and honouring God fo far as
they knew him, they render'd themfelves in-
excufable. Fer, lo, ^l. 'They did not glorify
him as God when they knew him, they were
not thankful for his Mercies; they became
Idolaters, and changed the Glory of the uncor-
ruptible God into the Image of corruptible Man,
and into Birds, and four-footed Beajls, and
creeping fhings, and worjhipped the Creature
more than the Creator. Ver. 0.3, aj. They did
not like to retain God in their Knowledge, and
therejore they are without Excuje. Ver. 10,
0.1, 0.%. Their foolijh Heart was darken' d and
they were jujlly abandon'd of God, and given
up to all Manner of Iniquity.

o.dly. Let it be obferved alio, that the
learned Nations came by much of their
Knowledge thro' the Neighbourhood of the
Family of Abraham, of the Race of Jfrael in
Canaan, and the Dilperfion of the Jews thro'
leveral Nations : And if it were granted, or
if the Apoftle had aflerted, that thefe Nal-
tions have found out a Religion fufficient for
Salvation, 'twas very much owing to the
Traditions of divine Revelation, rather

than

20 6 The Strength and Weaknefs

than to the Labour and Invention 6f their
own Reafoning, as Sophronius has maintain'd;
But in the more barbarous and brutiih Coun-
tries of the World, they had loft even the
Knowledge of God himfelf, and hardly re-
tain'd the firft Principles of true Religion, as
we have heard in the Account of the African
and American Race.

In the 3^ Place let it be confider'd, that
when the Apoftle fays, Rom. ii. 14, 15. That
the Work of the Law is written in their
Hearts^ he can never mean, that the Know-
ledge of the Laws of God and their Duty
fufEcient for their future Happinefs, is adu-
ally found in all the Heathen World : For
this is fb contrary to plain Fad in the bar-
barous Nations, that the Apoftle could never
intend to aflert it. All that he can be fup^
pos'd to mean therefore is this, that there is
a natural and remote Sufficiency in their Hearts,-
or their Reafoning Powers, to find out their
Duty, which I have already granted ; and
that there are ftveral Inftances wherein their
Confciences do adually know their Duty, and
excufe them when they pradife it, or accufe
them when they negled it.

And perhaps this, in Ibme meafure, is- true
concerning the rudeft and moft ignorant Na-
tions of the Earth, that there are particular
Inftances of Duty, and Ibme particular Rules
of Honefty, Juftice, and Compaffion, which
their Confciences fometimes adually repre-
fent to them j and according to their Com-
pliance

o/HuMAN Reason. 207

J>liance or Non-compliance may approve or
condemn them. But this is far from aflert-
ing, that every Soul in the Heathen World
has the whole Law of God aftually written
in their Hearts, or an actual Knowledge of
the Truths and Duties neceffary to Religion
and Happinefs. The moll: rude and bar-
barous Creatures in America may fbmetimes
be awaken'd by Nature and Conicience to do
a few of the- focial Duties of Life, which
are contain d in the Law^ without fuppofing
them to have found out all the Neceflaries
of true Religion : And they may alfb refift
the Diftates of their Reafon and Confcience,
fo far as to condemn the\n juftly without the
leaf!: Probability of one in ^ thoufand follow-
ing the Leadings of Reafon and Confcience,
in the Enquiry and Pradiee of the true Reli-
gion, fo far as to fave them.

In the laji Place I defire it to be conlider'd,
that the Apoftle could never fuppofe the
brutifh and barbarous Part of the Heathen
World to h^vcznj froximate or fraffical Suf-
ficiency for Religion and Salvation, or fuch
Capacities and Advantages as were ever likely
to attain that End, when the Characters
which he gives, even of the more polite Na-
tions thro' which he travell'd, are fo ex-
ceeding difmal and delperate, fo widely di-
ftant from the Knowledge, Fear, and Love
of the true God, and fo univerfally abandon'd
to grofs Errors, Idolatry and Ihameful Vices,
that they were without God., or Atheifts, and

■without

i o 8 The Strength and Weaknefs

■iuhhout Hope in the World, Eph. ii. 1 2. In
the firft Chapter to the .Romans^ which has
been already cited, the wife Men amongft
them, -who knew God, did not like to retain
God in their Knowledge, their foolijh Heart
was darkened, they were given over to a repro-
bate Mind, they were jilled with all Unrighte-
oufnefs. Fornication, Wickednefs, Covetoujnefsy
Malicioufnefs, &c. Backbiters, Haters of God,
Inventors of evil 'Things, difohedient to Pa-
rents, without Underfanding, without natural
AffetVion, implacable, unmerciful, ■ 2 Cor. iv. 4.
Their Minds are blinded by the God of this
World, \. e. the Devil and his Angels, whom
many of them worlliipp'd as their Gods. And
in Eph. iv. 18. Huving the Under/landing
darkened, being alienated from the, Life of God,
thro' the Ignorance that is in them, hecaufe of
theBlindnefs of their Heart ; with many other
Expreflions to the fame Purpofe in his
Epiftles. Now if thefe Things are fpoken
concerning the more knowing Nations, what
moft difrnal Charaders of deeper Darknefs,
Defpair, and Death would the Apoftle have
given to the ftupid Laplanders, to the brutal
Creatures of New Holland, in human Shape,
to the Savages of the wild Regions of Africa
and America, had the Courfe of his Travels
led him thro' their Countries ? Surely you can
never fuppofe, that he would have pro-
nounced their Reafon, under thefe tenfold
Clouds of Stupidity, Prejudice, and Error,
ever likely to break thro' thefe Obftacles, and

to

0^ Hum AN Reason, lop

to lead one in a thoufand of them into the
Ways of Truth, Holinefs, and eternal Life.
And this is what we call a praciical Infuffi-
ciency.

Log. Really, Sir, I think you have made
it out beyond my Expedations, that your
good Friend ^aul^ your Apoftle ar^d Oracle,
was much of your Opinion in this Matter.
I fliall not cite hin^ again in hafte for a Wit-
nels orV my Side. But I will ask leave to
cite a great Writer, whom you may call my
Oracle, if you pleafe, fo far as I pay Defe-
rence to the Authority of any Man j and that
is Cicero^ whom I take to be a Man of Ho-
nour and Virtue, and as bright a Genius at
leaft as St. '^aul was, and much more im-
proved in the Learning of the Philofophers ;
I cannot but fancy him to be one of the
greateft Men of all Antiquity. For this
Reafon I have two very good Editions of
his Works by me, one of which I always
keep in this Summer-Houfe, and another in
my Library. Let us therefore turn to fome
Places of his Writings, to which a late Author
has direfted me, and fee what he fays of the
univerfal Power and Sufficiency of Reafon to
lead all Mankind to their Duty, to preferve
them from Sin, and to be, as it were, a divine
Law within them. See his Third Book di
Republlcd, and that noble Fragment there
preferved by LaBantius. EJi quidem sera
lex re£ia ratio natune congruens,^ diffufa in
omnesy ■ confiansy fempiterna, quae vocet ad

P ofHcium

2 1 o The Strength and Weakncfs

officium jubendo \ vetandoy a frmde deter-
reat.

Nee vero aut per fenatum aut per fopulum

Jolvi hdc lege pqffiimus: ISfeque eft qu^rendus

expUnatori aut interpres ejus alius : Nee erit

alia Lex Rorme, alia Athenis^ alia nunc^ alia

pofihac : fed & omnes gentes & omni tempore

una Lex & Jempiterna & immor talis continebit:

Unufque erit communis quaji magijier & im-

perator omnium Deus ille legis hujus inventory

lator^ &c. In his Secoiid Book de Legibus,

he fays, Legem neque hominum ingeniis exco-

gitatam, neque fcitum aliquod ejje popuhrum^

fed ceternum quiddam quod univerfum mundum

regat. You fee what an high Efteem he has

every where for this Law of Nature, written

in the Hearts of all Men: He repeats it

often; you find it again in Lib. 3. de Offic.

IpJ'a natune ratio, quae eft lex Divina & Hu-

manay cui parere qui velit nunquam committet

ut alienum appetat, & id quod alteri detraxerit

fibi affumat. And in the Third Book of his

fufculan Queftions, he lays, ^t vero

probari pofftt utfibi mederi animus non pofjit?
&.C. quifejanari voluerint prceceptifque fapt-
€ntum paruerinty fine uUd dubitatione fanen-
tury SCc. The Senfe of all thele Expref.
lions may be fumm'd up in this Manner.
" Right Realbn, which is conformable to
" Nature, is, that true Law which is
" diffufed or Ipread abroad among all Men ;
" it is conftant, it is everlafting, it calls us
" to our Duty by its Commands,, it forbids

« us

of Human Reason. 211

" us to praftift Iniquity, and deters us from
" it.

" Nor can we be freed from our Obliga.-
*' tions to this Law by Senate or Feo^.
** Nor need we feek-any other Explainer or
" Interpreter of it, 'tis fo clear in itf^f. 'Tis
" not one Law at Athens and another at
" Romey one now and another hereafter, but
*' 'tis the fame immortal and everlafting Law
*' that obliges all Nations, and at all Times.
" And there is one as it were the common
" Matter and Ruler of all Men, even that
" God who is the Inventor and the Maker of
" this Law, &c. This natural Reafon is
" both a human and a divine Law, which is
" not invented by the Wit or Fancy of Men,
" is not the Statute and Decree of any par-
" ticular Nations; but fomething eternal,
" that does or Ihould govern the whole
« World. He that obeys it will never be
" guilty of coveting his Neighbour's Goods,
" nor of affuming to himfdf that which he
" takes away from another, whether It be in
« Point of Honour, of Property or Eftate.
« And if the Mind of Man has in any time
«' fail'd in its Duty, and fufFerM itfelf to be
« corrupted with Vice, there is.no doubt but
« it is able to heal and reform itfelf, fince
« 'tis the Mind that has found out the very
« Medicines for healing the Body : And thofe
** Souls who are willing to be healed and re-
" formed, and will obey the Precepts' of the
«« wife Men and Philofophers, ihall \<drhout

p a doubt

1 1 ^ The Strength and Weaknefs

" doubt be reform'd and heal'd ; for Philo-
" fophy, that is, the Doftrine of Reafon, is
" the Medicine of the Mind." And no doubt
this was the Senfe of moft of the great Men
amongft the Antients, as well as of Cicero,
as would evidently appear if we had Time
to fearch out and make Citations' from their
Writings.

'J^ith. Give me leave, Sir, to make thefe
two Anfwers to what you have drawn from
this great Man of Antiquity.

Firji, All that he fays on the Sufficiency
of Reaibn will reach no farther than the
Conceffions which have been already made,
viz. That the Power of Reafon in every Man
hath a natural and remote Sufficiency to lead
them to the moft general Notions and Pra-
ctices of Duty both to God and Man : And
it is granted alio, . that this Power has been
drawn out into a more regular Exercile by
fome happy Genius's in fome Nations than it
has in others : Where Perfons of a thoughful
an^ philofophick Spirit have rifen up in the
Heathen World, they have employ'd their
own Reafon to much better Purpofes than
the reft of Mankind ; they have drawn out
leveral of the Laws of Nature into View ;
they have communicated ihefe to their Coun-
trymen j and the Manners of the, Nation have
been hereby more polifh'd, and feveral more
Virtues praftifed. But as for the barbarous
and unthinking Herds of Mankind in other
Countries, alas ! how little do fome of them

adually

o/ Human Reason. 213

actually know even of this univerfal and
eternal Law? They do not awaken their
Thoughts to enquire and fearch it out : It
lies* culpably dormant in the Seeds of it in
their Hearts, and produces neither Know-
ledge, Virtue, nor Piety. There is need of
fome better Interpreter or Explainer of it in
thefe brutal and ftupid Creatures, than the
mere Working of their own Reafon ; or ra-
ther, there is need of fome further Hints to
be given their Realbn, in order to awaken
them to take any Cognizance of it for the
Purpofes of true Virtue or Religion.

And even thefe very polite Nations of
Rome, and Athens^ and the Schools of the
Philofophers themfelves, have been greatly
affifted from fome Traditions of divine Re-
velation, and, perhaps, had their firft and
their beft Hints of Religion derived to them
from thence. This has been traced out
with great Learning by fome Writers, fuch
as StiUingfleet^ Gale^ Edwards^ &c. And after
all, the Rules of Religion and Virtue, which
were drawn up by thefe Philofophers, have
been very imperfe6t and defective in many
Inftances, as Sophronius has ftiewn before :
And at Athens and Rome they have had grie-
vous Quarrels and Contefts about many Parts
of it : Nor hath Cicero^ nor Logipo yet
proved, that the grofs and ignorant Nations,
the barbarous and favage People of Africa
and America, have znj proximate and praSiical
Sufficiency to guide themfelves into Virtue,'

P 3 Religion,

2 1 4 The Strength and Weaknefs

Religion, and Happinefs. L'et it be obfcrv'd,
that feveral of thefe Nations have not fb
much as a Priefly and there is Icarce any
fuch Thing as a Philofopher amongft them,
in the Extent of a thoufand Miles : Whereas
your own Cicero himfelf acknowledges, th^t
*tis by hearkening to the 'Precepts of Philofo^
fhersy that the Bulk of Mankind mufi be re-
form d and heal' d\ for he was not fo weak
and inaccurate in his Obfervation of- Men,
nor fo complaifant to his whole Species, as
to imagine, that every low Genius of human
Nature, and ^11 the meaner Ranks of Man-
kind, who are ever bafily engaged among
the Neceffities, the Labours, or the Amufe-
ments of this Life, fhould frame a Scheme
of Religion and Virtue for themfelves, and
Ipin out of their own Reafoning Powers a
whole Syftem of Rules for their own Con-
duft toward God and Man, in Things that
relate to this Life, and another. Now by
Cicero's own Account of Matters, What Ihall
thofe Nations do to heal or reform them-
felves, who have not one of thefe wife Men
or Philofophers among them ?

Secondly^ Confider what Sort of Man Ci-
cero himfelf was, and whether you can
think him, with all his boafted Realbn, fit-
ted and prepared for the Favour of God in
a heavenly State. 1 will allow him to have
as much Virtue as moft of the Philofophers ;
but he was guilty of one huge and glaring
Vice, and that is, a moft exorbitant jimbi-

tion.

of HUMAN Reason, iij

/io«, and Excefs of <Pride, which is hateful
to Maq, provoVmg to God, and the very
Image of the Devil : And yet this he in-
dulged in a moft Ihamelefs Manner : His
Writings and his Behaviour are full of &^
and difcover one of the proudeft and vaineft
Mortals that ever trod upon the Earth. At
prefent I'll point to no other Proof of it than
his own Letter to Lucceiiis^ who was about
to write the Hiftory of his own Time :
There you fee him facrificing even Truth
and Honefty to the grand Idol of his Pride.
" I beg you ( fays he to Lucceius ) and I
" charge you over and over again in the
*' moft fblemn Manner, that you would lay
" out all your Wit to drefs up the Year of
*' my Conlialftiip; lavifti out all manner of
*' Ornaments upon it : Negkd: the Laws of
" Hiftory \ do not confider fo much to fay
" what Truth requires, as what will render
*' that Period and Scene of my Life ftiining
" and glorious." Is this your virtuous Man,
Jjogijio? Is this the Man of Honour, that
would perfuade his Friend to convey Fal-
fliood and Lyes down to Pofterity, merely
to flatter his own Ambition, and to procure
bim Fame in following Ages ?

Again, Let us fee what his Religion and
Piety were : He cannot find whether there
was one God, or many : He talks often cf
the Gods in the Language of the Sto'tcks :
As fox ^t.itrue Parent or Maker of the Uni-
•mrfiy as Sophronius has cited him, Cicero
P 4 acknow-

i\6 The Strength and Weaknefs

acknowledges, 'twas hard to feai'ch him outy
and when you have found him^ he forbids you
to teach the Knowledge of him to the Bulk of
Mankind. Is this the Man that deferves the
Favour of the true God, who hardly knew
him himfelf, and was refolved to conceal
him from the World ? As for his own Reli-
gion, he comply'd intirely with the Poly-
theifm and Idolatry of the Nation, and wor-
ihipped the Multitude of their Gods, that is,
the Stars, the Devils, the departed Heroes,
or the Chimera's which the City of Rome had
adopted into the Number of their Deities.
In many Parts of his Writings he vindicates
the National Ceremonies and Idolatrous Rites
of Worftiip, Superftition, and Auguration,
as neceflary to be obferved ; he prefles upon
his Countrymen a ftricl Obfervance of all
the Religious Rites eftablilh'd by Authority,
and declares all thofe worthy of the laft Pu-
niftiment, who fliould attempt to difturb
them, as fome of the Vindicators of human
Reafon frankly allow concerning him. Pray,
Sir, what great -Influence had Reafon upon
the Heart and Pra6:ice of fuch a Man as this,
who, when he could not believe the Roman
Idols to be the true God who made or go-
verns the World, yet iifes his utmoft Influ-
ence to make the World worftiip them, i. e.
to make Mankind Idolaters, to feft up Rivals
tp the true God, and procure Honours for
them, without any publick Acknowledge

o/ Human Reason. 217

ment paid to the true God himfelf, the Crea-
tor and Lord of the Univcrfe ?

Log. If I would fliew niyfelf a fair Dis-
putant, and a Searcher after Truth, I know-
not well what Defence to make for my darl-
ing Author Cicero, unlefs you'll permit me
to fay, that neither he, nor the* reft of the
antient Sages, could imagine there was fb
much Hurt in pradifing the Religion of their^
native Country, and in worfhipping the Gods
of it, as the Bible has taught both Jews and
Chriftians to conceive : And that this Vice
of Pride and Ambition, of which Pithandev
brings fuch a heavy Charge againft Cicero^
was fo univerfal amongft all great Men, that
they counted it a Piece of Virtue and Glory,
rather than a Crime.

9ith. But does not human Reafbn, even
your darling Reafon, teach you the fame
that the Bible teaches the Jews and Chri-
jiians ? Is not Polytheifin and Idolatry con-
trary to the Nature of Things, and to all the
Principles and Rules of Reafbn ? Is not
Pride and Self-fufEciency, and fiich an Am-
bitious Defire of Fame, at the Expence of
Honefty and Truth, a very criminal Thing
in itfelf, and a high Oflfence both againft
God and Man ? Was Cicero's own Reafon
iufficient to be his Guide in Matters of Reli-
gion and Virtue, if it indulged him in fuch
corrupt and abominable Pradices as thefe ?
Or if it- did make any feeble Remonftrances
againft them, his Pradice ftill ihews how

weak,

2 1 8 The Strength and Weaknels

weak, and vain, and infignificant thefc \e~
monftrances were ; and this proves to us, on
the other hand, the utter Infufficiency of his
Realbn to refill criminal Inclinations, and
enable him to oppole the Idolatrous Cuftoms
of his Country. Thus it appears, that either
his Reafon'was infufficient to guide him right,
or if it did whifper Truth and Duty to him,
'tw^s with fo low a Voice, as was very infuf-
ficient to make him obey.

Log. Pray, Sophronius^ let us have your
Sentiment upon this Subjed ; for I am at a
Lofs to find a folid Reply, and I muft be
filent, unlefs I would run into Cavilling.

Sophro. Dear Sir, pardon me if I fay, that
I am as unable to refute '^ithander's Manner
of Arguing as you are ; and I rejoice to fee
you fo fteady a Friend to Truth, as to yield
to an Argument. But I'll take Occafion,
Gentlemen, if you favour me with your Per*
miflion, to make one Remark upon this De-
bate of yours, concerning Cicero's Opinion
and Praftice with regard to every Man's
Compliance with the Religion of his Country.
Several of the great Men of Antiquity, of
whom Cicero was one, having loft the di-
vine Revelations of Noah, their Anceftor,
thought it necelTary to introduce fbme Doc-
trines and Duties of pretended Revelation,
and particular Ceremonies of Worlhip, among
dieir Countrymen, in order to oblige the
CoBfciaiccs and Practices of Men to Virtue,
and to refhrain them fi:om Vice, by fbme

Guidance

o/ Human Reason. 2,19

Guidance and Authority fuperior to each
Man's own Reafon^ becaufe they were ge*
nerally convinced, that Reafon, as it is at
prefent in the Bulk of Mankind, is very in-
fufficient to be their Guide to Virtue, Reli*
gion, and Happinefi.

Give me leave upon this Occafidn to read

to you a Page out of an ingenious Writer of

the prefent Age, wherein he cit-es yout own

favourite Author Cicero more than once.

'Tis in the 45)th Page of his Book, where he

is arguing againft a modern Treatife written

by fome fuppofed Infidel, and intituled,

ChriJUanlty as Old as the Creation. " The

*' Teftimony of all Ages, fays he, teaches us,

" that Reafon, whatever Force and Strength

*' it might have in particular Men, yet never

" had Credit or Authority enough in the

" World to be received as a publick and

" authenticfc Rule, either of Religious or

" Civil Life : This is allow'd by all the great

" Reafoners of the Heathen World : And

" the Experience of its Infufficiency as a

" Guide of Life, is given by many of them

" as the very Gaufe of the Invention and

" Eftablifhment of Religion," {that «, of

fome pretended Revelation from Heaven, and

Ceremonies ofWorpip) *' that the Authority

" of Religion (as TuUy takes Notice) might

" reflarain thofe whom Reafon had been

*' found too weak to keep in Order. The

" Life of Man (as Plutarch tells us from

" Euri'

((

210 The Strength and Wealcnefs

Euripides) was once like that of Bcafts,
" govern'd by Force and Violence ; Laws
" were then contrived to repel Injuftice j
" but when thefe proved ftill infu'ficient,
" Religion was at laft invented : By whofe
*' Myfteries (as T'ully obferves) Men from a
" lavage Life became form'd and cultivated,
" as it were, to Humanity.

" Such a univerfal Confent muft needs be
" owing to an univerfal Convidion and Ex-
" perience of the Infufficiency of Reafbn;
" and feems to be the Voice of Nature dif-
" claiming it as a Guide in the Cafe of Reli-
gion : And thus our Author's Scheme, by
the Gonfeffion of all Antiquity, and even
by his own, muft appear foolilh and irra-
tional, in attempting to fct up that for a
perfeft Rule of Life, which from the Na-
ture of Things never Was or could be re-
*' oeived as fuch in any Age or Gountry
" whatfoever.

" Should he then gain his End, and aftu-
ally demolilh Chrifiianity^ what would be
the Gonfequence, what the Fruit of his
Labours, but Gonfufion and Diforder ; till
fome other traditional Religion could be
fettled in its Place 5 till we had agreed to
recal either the Gods of the old World,
J-upter^ Minerva^ Venus ^ Stc. or with
the Idolaters of the new, to worfhip Sun,
Mooii, and Stars, or inftead of Jefus take
Mahomet or Confucim for the Author of

*' our

of H U M,A N R E AS O N. 22 r:

" our Faith? And hence may be detnon-
"^ ftrated, the Immorality alfo of his Scheme,
" even upon his own Principles."

Now tho' I cannot think this Writer has
argued fo effeftually againft Dr. tfaterland^
in his Remarks upon him, as to leave no juft
Room for a Defence of the Scripture Hiftory
of the FaU and Circumcijton, 6Cc. yet his
Sketch or Plan of an Anfwer to the Author
of Chrijiianity as Old as the^ Creation, has
fome valuable Thoughts in it, and worthy
of the Reader's beft Notice.

Log. Well, Gentlemen, I'll purfue this
Manner of Debate no longer : I fee my Gaiife
cannot be fupported by it. I will imme-
diately therefore betake myfelf to my laft
and ftrongeft Argument, to prove, that the
natural and rational Powers of Man muft
have a greater SuiBciency than this which
you allow, to lead all Mankind to Reli-
gion and Happinefs; for I think the con-
trary Doctrine bears very hard upon the
Wifdom, the Juftice, and the Goodnefs of
the great and bleffed God. I am at a Lofs
to find how it ife confiftent with his Juftice
and his Benevolence to his Creatures, to
leave fuch Millions of Mankind, from Age
to Age, under fo poor a Capacity to find
out or to pradife the Way of pleafing their
Maker in this World, and yet to judge and
condemn them in the other World for dif-

pleafing him.

^iph.

Ill The Strength and Wcakncfs

Pifh. I grant, LogtpOy this is a Point of
Argument which has great Difficulties at-
tending it, and therefore I propole that we
adjourn the Debate for one half Hour, and
if you pleafe to give us your Company, and
lead us thro' the feveral Walks and Divifions
of your beautiful Garden, we will there
relax our Thoughts for a Seafon, and I hope
we ftiall each of us refume the Debate
again with frefti Spirits, and to our mutual
Satisfadion.

Log. With all my Heart, Gentlemen, I
attend you with the greateft Readinefi and
Delight.

Th

of Human Reason, iij

The Fourth Conference.

^^^ H I L E Logijlo was attending his
two Friends thro' the Plealiires of
his Garden, he convey'd them to a
very agreeable Piece of elevated
Ground, whence they could {urvey the
neighbouring Fields and Meadows, cover'd
with Cattle of divers Kinds. Some were
grazing upon the natural Botmties of Provi-
dence ; fome refted at their Eale; and others
were {porting varioufly, with Life and Vigour
and Joy, in the Provifions that were made
for the Happinefs fuited to their Natures.
The Birds fung their chearful Airs upon the
Bufties, being replenilh'd with their proper
Food, or tl^y exulted upon the Wing with
wanton Pleafure,tranfportingthemfelves from
Bough to Bough ; and their little Souls took
in all the Satisfadion of their Natures, and
their harmlels Life. Even the very creep-
ing Infefts, as well as thofc that were made
for Flight, appea-r'd joyful in their narrow
I>imenfioiis : The Wonii, the Emmet, and
the Butterfly were pleas'd with their Atoms
oj Inches of Being, aod in theix low Rank

of

2 24 ^^ Strength and Weaknefs

of Exiftence feem'd to bear their Witnefs to
the beneficent Hand that gave them every
Thing neceflary to their Support and De-
light. Logijio took notice of it, while they
were taking their Rounds, and at their Re-
turn to the Summer-houfe, he thus renew'd
the Conference.

Log. And can you think, Pithander, that
every worthlefs Creature in the Univerfe,
not only the Beafts and the Birds, but even
the Butterflies and the Worms, have Powers
given them by their wife and bountiful Cre-
ator fufficient for their Happinefs, during
their little Extent of Exiftence ; and Ihall
not Man, the Lord of the lower World,
Man, the Favourite of his Maker, fhall not
Man have fufficient Powers conferr'd upon
him, to lead and conduct him to his final
Happinefs ? Is it inconfiftent with the Juflice
and Equity of a God, and much lefs with
the Goodnefs of fo magnificent and lb boun-
tiful a Being, to make Creatures of an im-
mortal Duration, capable of intenfe Happi-
nefs, and intenfe Mifery, thro' all that im-
mortal Exiftence, and not provide them
with fufficient Capacities in themfelves to
make that long State of Exiftence happy ?
And yet what Multitudes of them, according
to your Account, are brought into Being
almoft under a Neccility of being miferable?
Did thefe intelleftual and wretched Creatures
ever once defire to exift ? Was not their
Exiftence the mere Efifed of their Maker's

fovereign

&/riukAN Reason^ tif

fovereign Pleafure ? And would the fove^
feign Pleafure of a wife, a righteous, and
merciful Godj ever bring Creatures into fuch
an immortal Exiftence, without fufEcient
Powers to guide and conduct therti to that
Felicity which is fuited to their Natures ?

Nor is the mere femote^ natural, and Jpe^
•dilative Sufficiency , which Sophronius- has
taught you, any fufficient Anfwer to this
Difficulty. Could fo wife, fo righteous, and
merciful a God bring Millions of Creatures
into Being with fuch a poor Prbvifion for
their Happinefs, as that not one in ten thou^
land Ihould be likely to obtain it ? This is
fo near a-kin to an ahfolute Infuffictency, that
this Dodrine of yours feems to bear too hard
upon the Perfections of God. What ! Has
the bleffed God dealt harder with his Crea-
ture Man than with any of the meaner Works
of his Hands ?

Pith. No, Sir, by no means : And if yotl
could have known Man in his original State
of Powers and Bleffings, furnifti'd with i.
clear and fagacious Mind, with Reafon bright
and ftrongj and fuperior to all his lower Ap*
petites and .Paflions, you would, doubtlefs,
have acknowledged the tranfcendent Advan-
tages for elevated Happinefs, and the rich
Sufficiencies given to the Creature Man. You
would have confefs'dj they were fuch as be-i.
came a magnificent, a wi^e, and a bountiful
Creator to beftow upon his nobleft Piece of
Workmanlhip on this Earthly Gl6be< God

Q^ hatli

ti6 The Strength md Wcaknefs

hath not dealt worfe with his Creature Man
than with the reft ; but Man has dealt worfe
with his Maker than any of them. He has
not foUow'd the Laws of his Nature, but
broke his Allegiance to his God, by chufifig
Evil inftead of Good : He has ruin'd his ori-
ginal happy State, and according to the Con-
ftitution of Things, his whole Nature and
Race is tainted, lb that he is become viler
than the Brutes that perifh : He has forfeited
his native Bleflings, and he, with his Race,
are become Rebels, and obnoxious to their
Maker's Difpleafure.

This, as Sophronias hinted in the fir ft of
our Conferences, has been the Senfe of the
more thinking Heathens^ as well as Jews and
Chrifiians ; and without an Eye to Ibme fuch
fort of original Degeneracy, 'tis hard, if not
impoffible, to give a fatisfadory Account for
the poor, dark, ftupid, and wretched Cir-
cumftances in which ib great a Part of Man-
kind are brought into this World, wherein
they live and grow up. Age after Age, in
grofs Ignorance and Vice, thoughtlefs of
their Duty to the God that created them, or
their true Happinefs in the Enjoyment of his
Favour.

Log. But fince I am not yet fb far con-
vinced, nor fb complailant as to confefs this,
original Degeneracy, and fince it would lead
us, perhaps, too far from our prefent Point of
Debate, pray, my Friend, try if you can't fay
fomething elfe to clear the Juftice and the

Goodncls

of Human Reason* 2%:^

Goodnefs of God from the Imputation of
dealing fo hardly with his Creature Man.

Pith. I cannot wave this Matter pf fome
original Degeneracy ; for I think ^tis fo ne-
ceffary to the Solution of the Difficulties
which attend this Point, that 'tis not to be
done withotit it : Yet 'tis not the only Ati*
fwer to them neither j I'll fee what may be
laid from other Topicjcs alfb j but I can't
promife you to avoid this.

Log. Well then, let us fuppofe Mankind
to come into the World in any Circumftances
of Degeneracy, yet ftill 'tis agreed, that each
of them has ah immortal Soul, each of thenji
is accountable to God for his own Aftions,
each of them is rewardable for his Services td
God, and punilhable for his Negleds of Du-
ty, and for the Indulgences of Vice; there-
fore, furely, all Mankind hath a Right, by
the common Laws of Equity, to be furnifh'd
with the Knowledge of thofe Things for
which they are accountable, the Diflferetice
of Vice and Virtue, and the Duties they owe
to God and to Man : They have a Right to
be endu'd with a fufficient Power to find out,
and to pradife them : And if this Sufficiency
of Light and Power be not planted in the
Reafon and Nature of Men, they have a
Right to have it by divine Revelation : Other-
wife, they would be excufable in their fouleft
Vices, in their Negled of Duties^ and their
Pradice of all Ungodlinefs^ becaUfe they
feem to be left under almoft an iinavoldabld
Q_i NecelTity

148 yi?;^ Strength and Weaknefs

NecefTity of negleding their Duty, and of
finning againft their Maker. ,

Pith. In fuch a degenerate and finful
World of Creatures as we are, who have lb
ftiamefuUy rebelled againft him that made
us, perhaps 'tis fufficient to vindicate the
Equity of God, if he has left in Mankind
fuch a natural and remote Power or Suffici-
ency to find out and pradife their Duty as
Sophronius has allowed in his Diftindion ; as
for the ruder and wilder Nations, this is cer-
tainly and evidently the Gale : By their brutal
Thoughleffnefs, their obftinate Prejudices,
from Age to Age, their vicious Propenfities,
and their long contradcd Habits of wilful
Ignorance and Impiety,, thefe natural Powers
of Reafon are fo difufed and unpradifed in
Matters of Piety and Virtue, that they will
fcarce ever be rightly exercifed, or lead them
into the Path of Religion and Happinefs.
They have forfeited the proximate and prac-
tical Sufficiency of their Reafon, and without
the fuperior Light of Revelation, they can
hardly be ever fuppofed to recover it.

Log. Dear Sir, I entreat you to confider,
that however the great and righteous God
might punifh the firft Man by fuch a For-
feiture, however luch mere Reliques of a
natural and remote Sufficiency be all that was
afforded to the fuppofed firft Parent of our
Race himfelf, who finn'd againft God, yet
can his Children and Pofterity, for a hundred
Generations, be inyolv'd in this Forfeiture ?

Tho'

o/ Human Reason. up

Tho' the Equity of God may juftify "itfelf
in confining Adam himfelf to fuch a li-
mited and contrafted Capacity of attaining
Happinefs after his Sin, yet can the Equity
or Goodnefs of God be juftified in leaving his
Offspring in fuch hopelels and calamitous
Circumftances, with fuch a narrow Pittance
of Realbn and Powers to find out their Duty,
to fecure their own Welfare, and obtain the
Felicity of their Beings? What was the
Crimes of thefc poor ignorant wretched In-
fants, that could forfeit any Part of the Powers
due to their Natures ? What have thefe Mil-
lions of African and American Souls done,
that they Ihould be born under fo dark and
dilmal a Climate, in the midft of fuch im-
pious Cuftoms, fuch univerfal Oblivion or
Negle£t of God, fuch infuperable Prejudices,
and with fuch ttrong vicious Propenfities,
that 'tis ten thoufand to one, as you confels,
if ever any of them come to the Knowledge
and Favour of God, to the Pradice of true
Religion, and to the Enjoyment of future
Felicity ? Has the Equity, or Wifdom, or
Will of God ^ded fairly with all thefe mi-
lerable Millions? Has divine and infinite
Goodnefs ever exprefs'd itfelf toward them
as becomes a Creator, a Father of his Crea-
tures, and a God of unbounded Love ? Or
can his Juftice ever pronounce a Sentence of
Condemnation, as a Judge upon them, for fin^
ning againft fuch Laws as they never knew,
nor had ix fr0ical and frpximate Capacity tQ
find out? CL3^ '^ith.

130 Ti&tf Strength ^W Weaknefs

Pith. Pray, good Logijio^ calm your
Spirit, and rebate your Fire : Be not fo vehe-
ment and pathetick in yotir Oratory for the
finful Race of finful Man : Take heed left
while you a£t the zealous Advocate for rebel
Creatures, you do not repeat the Crime, and
the Danger of which I took the Freedom to
warn you before : Have a Care of running
furioufly upon an Accufation of the All- wife
and Righteous Creator. If you give me
leave, Sir, I will endeavour to foften and
relieve the Terror of this Objedion, by lay-
ing beforp you feveral weighty Con/idera-
tions.

But before I begin them, I muft remind
you, that while you argue from the Juftice
and Goodnefs of God, that there ought to be
fuch a proximate and practical Sufficiency in
all Mankind, to obtain the Favour of God in
a Way of Religion, you argue againft plain
Matter of Faft again, and which you your-
felf have allow'd, as you have done more
than once in this Afternoon's Conference.

Forgive me therefore. Dear Sir, if I am
conftrain'd to repeat again to you, that
plain Fad is an unchangeable and obftinate
Thing, and will not bend to any of our Ar-
guments, tho' derived from the divineft To-r
pick. All our Notions of the immenfe Good-
nefs and eternal Equity and Juftice of God,
and our ftrongeft Inferences from them, cajn
never prove any thing contrary to plain
p'aft;, nor demonftrate that not to he the Cafe^

which

o/ Human Reason. 251

which really and aftually ts the Cafe. And
I am fure the Argument is much ftronger
and more convincing when turn'd into this
Form, viz. This is the fad Cafe of the yffri^ ■
can and American Savages, and yet God is
juft and good j therefore 'tis certainly con-
fiftent with divine Equity and Goodnefs :
This Argument, I fay, is much ftronger than
for you to tell me, It is not agreeable to
your Notions of divine Equity and Goodnels,
that this ftiould be their Cafe, and therefore'
(in Oppofition.to plain Fad) you infer, this
is not their Cafe.

Are you fo fure that your fcanty Notions
and your fallible Reafonings on the Equity
and Goodnels of a God are exadly true, as
you are fure that thefe Savage Nations are
unfit for Heaven, and are far from any pro-
bable Way of attaining it ? Are thofe lub-
lime and incomprchenlible Perfedions of the
Deity fo eafy to be judged of in their Na-
tures ? And are you fo certain of the Infe-
rences you draw from them, that thefe Infe-
rences of yours muft regulate the divine Con-
dud ? Are all thefe Things fo plainly evi-
dent to you, and all within your Compafs,
and Grafp, and Determination, as much as
this plain Matter of Fad, that thefe African
and American Herds of Mankind, with all
their Reafoning Powers, are not pradically
fufiicient to guide themfelves to future Hap-
pinefs ? Can you be fo certain that God's
Juftice and Goodnels muft oblige him to give

0^4 aU

51 3 2' ^^ Strength and >5^eakners

all Men on Earth fuch rational Powers as
Ihall be f radically Jufficient for their Gui-
dance and Condud in Religion, as you are
certain that there ^re on Earth Thoufands
3.nd ten Thoufands of human Creatures who,
to all Appearance, are never likely to know,
and worlhip, and love their Maker, and be
fitted for his Enjoyment by the mere Powers
of their own wild and untaught Reafon ?

Be content therefore, good Logijio, not to
argue any longer even from thefe divine To-
picks againft certain Matter of Fad, nor af-
fume fo much to your Reafon, as to teach
God what he ought to have done : But I en-
treat you, Sir, to turn your Argument into
a jufter Channel. Let thefe your Ideas of
divine Juftice and Goodnefs, and the Con-r
dud of God, which you think muft refult
from them, be only propofed as Difficulties
on this Subjed which want an Anfvver, and
which to you appear knotty Queftions : But
let what is Matter of Fad reft and abide fo ;
for no Reafonings can alter it 5 and let the
bleffed God be allow'd to bejuft and good
ftill.

Log. I confefs, Pit bander, this is a more
modeft Way of Talking, and better becomes,
fuch poor and narrow Underflandings as ours
are, when we difpute about the Perfedions
of the great and bleffed God, and his Govern-
ment and Condud .toward his Creatures : I
confent therefore, and would now only pro-
pofe all that I have before pronounced, per-:

haps

o/HuMAN Reason. 23^

haps with too bold an Air, merely as Diffi-
culties and DarknelTes in divine Condud,
which want feme further Light and Skill to
folve them.

Pith. Well, Sir, fince you are brought
thus far to acknowledge, that God is juft
and good, and yet that Multitudes of human
Jlace have not a practical Sufficiency to lead
them to Happinefs, be pleafed to confider
now, who are the Perfons upon whom it lies
to Iblve thefe Difficulties, to reconcile thefe
two jarring Propofitions, and to Ihed Light
upon thefe DarknelTes of^Providence, Does
it lie upon Chrijilans only, and the Believers
ofthe Gofpel? Doth it not fall upon the
Deifls alio ? Is it not as much your Bufinefs
therefore, as it is mine, to relieve thefe
Hardlhips? Do you not believe as well as
we, that God is wife, and good, and righ-
teous ? And are you not convinced, that
whole Nations live under fuch unhappy Cir-
cumftances, that their own Reafon is not
f radically JiifficienU to guide and condud:
them into true Religion and Happinefs ? Do
you not own, as well as I, that this is the
prefent Gonftitution of Things ? And doth
not your Acculation of this Condud of Pro-
vidence fall as heavy upon the God of the
'Deifls, as upon the God ofthe Chriftims r'

Pray, bethink yourfelf a little. Sir, Why
vaxx^.ChriJiianity have the Blame of all thefe
Hardlhips thrown upon it, aTtho' it was that
'Vvhich brought io many Stumbling-blocks

and

2 3 4 ^^^ Strength and Weaknefs

and Darkneffes into the Scheme of God's
Government? Are not you, who believe,
and reverence, and adore the Wifdom, and
Juftice, and Goodnefs of God, as much
bound to vindicate thefe Perfedions of the
divine Nature from any appearing Difficul-
ties and Acculations in the Gondud of Pro-
vidence, as we are, fince you are convinced,
that thefe Difficulties are found in Provi-
dence? Pray, Sir, deal fairly with Chrifii-
anityy and let it not always bear fuch unjuft
Criminations and Reproaches. Let the Re-
ligion of the Deijis try to folve and clear up
all thefe Difficulties, which now appear to
lie upon their Scheme as well as ours.

Log. You furprize me, Tithanderj with
this fliort Turn upon me. I had not the
leaft Thought that you would lay the la-
bouring Oar upon me to ftiove away the
Burthen that I thought belong'd only to
your Scheme, and preffed fo hard upon it :
But, upon Confideration, I own what you fay
fcems juft and right : The Difficulty lies
upon us Infidels, as rhuch as it doth upon
you Believers : And I confels I cannot re-
move nor relieve it : If you can do it there-
fore you will give me a further Turn of
Thought in Favour of the Chrijiian
Scheme,

^ith. I will not pretend. Sir, to give a
full Solution of all the dark Appearances and
Difficulties which attend the Providence of
God, in many Parts of his Condiid, relaticrg

to

o/HumanReason. 235

to this World or another. But I will en-
deavour to fet before you ' feveral Confidera^
tions or Stipfo/ttions, which will go a great
way at leaft toward relieving the Hardlhips
which attend this Part of God's Conduft to-
ward the Heathens, in that lb great a Num-
ber of them are born, and grow up, and live
and die under fiich unhappy Circumftances,
as that their Reafoning Powers are not in a
practical Senfe Jufficient to guide and carry
them to Religion and Happinefs.

Now, Sir, if I can but propole an Hy-
fothejis or a rational and probable Scheme of
Suppolitions, drawn from the Chrijiian Doc-
trine and the Bible, whereby thcl'e Difficul-
ties and Hardlhips may be Ibften'd and re-
lieved, I think you ought t6 efteem it a fuf-
ficient Anfwer to the Objeftion, as you are
a Philofbpher : But as I profefs mylelf a
Chrijiian^ io I profefs to believe moft of thefe
Suppofitioris to be real Truths, and there-
fore I call them, a Schema ofaBual Conjidera-
tionsy which relieve this Difficulty, and not
merely an Hypothejis.

Log. I long to hear thefe Suppojtfwns or
Con/tderations (call them what you pleale) fet
forth at large, and in their full Strength and
Weight; for I muft acknowledge, fince thefe
our Conferences, I find myfelf fomething
difpofed to hearken to them.

Pith. Firft then, let it be fuppofed, and
I perliiade myfelf you will readily affent to
it, That when God made Mankind at firflr,

he

2^6 The Strength and Weaknefs

he gave them the Knowledge of himfelf and
of his Will, fo far as concerned thieir Duty to
him and to their Fellow-Creatures: He fur-
nilh'd them with fuch Principles and Powers
of Reafoning and free Choice, as- were abun-
dantly fufficient for them to find out and
pradife what he required of them, in order
to their Continuance in his Favour : And 'tis
probable alfo, that'he gave them Encourage-
ment to exped the Rewards of Piety and
Virtue, in ' fome future and happier State.

But let it be fuppofed alio, thac'^ he put
them upon a State of Trial by their own free
Choice, that they might enquire out and
pradife all their particular and daily Duties,
that they might chufe what was Good, and
refufe what was Evil : Whence it comes to
pals, that tho' they were created in a State
of Innocence and Virtue, and had Powers
given them richly fufficient to maintain it,
yet they were capable of abufing thefe
Powers, of neglefting their Duty, and of fin-
ning againft their Maker.

Secondly, 'Tis but reafonable alfo to fup-
pole, that he gave them fufficient Notice,
or taught their Reafon to inform them, that
if they rebelled againft him, by negleding
their Duty or praftifing what was finful, they
Ihould be expofed to his fevere Difpleafure,
that they Ihould be liable to what Pains and
Sorrows the Wifdom and Juftice of their
Maker and Governor thought proper to inflid,
as well as incur a Forfeiture of fuch Blelfings

and

o/ H U M A N R E A S O N. 1 3 7

and Privileges, both corporal and intel-
iedual, as he had bountifully beftowM upon
them.

And among thefe Pains and penal Sorrows,
'tis not -at all improbable to fuppofe, that
their kind and beneficent Maker let them
know, that if they indulged their Appetites
and Paffions in Senfiiality and Vi-ce, in Excefs
and Intemperance, if they were carried away
by the Temptations of Flefh or Senfe, to eat
of fuch Meats as they knew to be hurtful in
their Nature, or forbidden by their Maker,
this would introduce Difeafes and Pains into
their animal Nature, and expofe their Bodies
to Sicknefs and Death, as well as their Minds
to the Anguifti of Confcience, and the bitter
Refled:ions that would arife from their own
abufed Powers and Bleffings.

I'hirdly^ It may alio be very reafbnably
fuppofed, that God let his firft human Crea-
tures know, either in fome exprefs Manner,
or by the fagacious Dilates of their own
Reafon, that they were to propagate their
Kind in their own Likenels : And that if
they' continued in a holy and a happy State,
their Offspring fhould alfo be propagated
holy and happy. But on the other hand,
if they abufed their natural Powers., if they
loft the Favour of their Maker by finning
againft him, and incurr'd his Difpleafure, if
they forfeited the fenfual and intelledual
Bleflings they enjoy 'd, if they impair'd their
animal or their rational Powers by a criminal

Abufc

238 The Strength and Weaknefs

Abufe of them, and brought Folly and Ml-"
fery, Sickncfs and Pain, Difeafes .and Death,
into their Natures j 'tis probable, I fay, that
God gave them fome evident Intimations,
that they Ihould bripg forth their Offspring
under thefe degenerate, enfepbled, and un-
happy Circumftances, according to the Law
and Conftitution of their Natures.

And we may well fuppofe, that fuch a
Conftitution of Things, and fuch Notice of
it given to the firft JParents of Mankind,
would be a much more effedual Motive to
them to continue in the Pradice of Religion
and Virtue, and a more powerful Guard
againft their Indulgence of Sin, than if merely
their own fingle Happinefe orMifery were to
have been the Confequence or Effeds of it.

Fourthly^ Let us further fuppofe, what is
fufficiently evident to our daily Obfervation
and Experience, that all Mankind are now
a degenerate, feeble, and unhappy Race of
Beings, that we are become Sinners in the
Sight of God, and cxpofed to his Anger : It
is manifeft enough, that this whole World is
a fallen, finful and rebellious Province of
God's Dominion, and under the adual Dif-
pleafure of its righteous Creator and Gover-
nor. The overfpreading Deluge of Folly
and Error, Iniquity and Mifery, that covers
the Face of the Earth, gives abundant Ground
for fuch a Suppofition. The Experience of
every Man on Earth affords a ftrong and
melancholy Proofj that our Reafoning Powers

are

o/HuMAN Reason. 25^

are eafily led aftray into Miftake and Falfe-
hood, wretchedly brib'd andbyafs'd by Pre-
judices, and daily overpower'd by fome cor-
rupt Appetites or Paffions, and our Wilis
led aftray to chufe Evil inftead of Good.
The beft of us fometimes break the Laws of
our Maker, by contradifting the Rules of
Piety and Virtue which our own Reafon and
Confciences fuggeft to us. I'here is none
righteous perfedly ; no, not one. Nor is there
one Perfon upon Earth free from Troubles
and DiflSculties, and Pains and Sorrows,
fuch as teftify Ibme Refentments of our
Maker.

Even from our Infancy, our Difeafes, Pains
and Sorrows begin, and it is very remarkably
evident in fome Families, that thele Pains
and Difeafes, the Gout, the foul Difeale,
Frenzy, &c. are propagated to the Offspring
as they were fometimes contraded by the
Vices of the Parents: And particular vicious
Inclinations^ as well as particular Diftempers,
are convey'd from Parents to Children fome-
times thro' feveral Generations. The beft of
us are not free from irregular Propenfities
and Paffions even in the younger Partsof Life,
and as our Years advance, our Sins break out,
and continue more or lels thro' all our Lives.
Our whole Race then are plainly degenerate,
finful and guilty before God, and under fome
Tokens of his Anger.

Tho' I own that I borrow this ^tt of
I'houghts from the Bible, as well as from

Reafon

24° Th^ Strength and Weaknefs

Reafon and pbfervation, yet I would lay a*
little as poffible to awaken your Oppofition ;
and therefore I fay/not now, whether God
made one Pair of human Creatures or more j
I do not here determine, whether Mankind
finn'd at once and fell from God, and their
Duty, and their Happinefs in one fingle Fa-
mily, or in one Generation ; or whether it
came by a more flow and gradual Degene-
racy, by increafing Habits of Vice, by the evil
Influence of vicious Examples, or by a com-
plicated Confent of Multitudes rebelling
againft their Maker. In my prefent Difcourlcj
as far as poffible, I would avoid every thing
that might give you any Uneafinelsj and
therefore I confine myfelf here to fuppofe
only thofe Things which may be very pro-
bably fuppofed by the Exercife of our Rea-
foning Powers, upon the paft and.prelent
Condition of Mankind throughout the
World.

You know, Logijfo, that I take it for
granted, according to our Scripture, that
God made but one Pair of firft Parents Jdam
and Eve, and that they having broken the
Law of their God, have expofed themfelves
and their Pofterity to fuch a Forfeiture of
their Privileges, to fuch a Diforder in their
rational and animal Powers, to Difeafe and
Sorrow, Mifery and Death. But I propofe
to you nothing elfe at prefent but an HypO'-
, thejts.

Fifthly,

of" Human REASoisr. 241

_ Fifthly, Suppofe that our good and gra-
cious God, in Compaffion to this finful and
miferable Race of Creatures, has continued to
them many of the forfeited Comforts of this
Life, has maintain'd their animal Nature in
fome Degrees of Eafe, and Health, and Vi-
gour, and given them Sun and Rain, and Food
and Gladnefs, that they might, trace out the
Goodnefs of their Maker: Suppofe he has
alfo preferved their Reafoning Powers in fuch
a meafure of Strength, as that they have a
natural Ability to fe^rch out the Knowledge
of their Maker, artd the moft important Rules
of their Duty to him, and to their Fellow-
Creatures, tho' with much more Pains and
Difficulty, and Uncertainty, than in their
primitive State. Suppofe alfo, that they are
not only able to find out the main original
Points of Religion and Virtue, which God
requires of an innocent Creature, by the due
Exercife of their Reafbn, but that their
Reafoning Powers are alio naturally fufficknt
to inform them what an offending Creature
muft do in order to obtain any Hopes of Par-
don and Acceptance with an offended God,
/. e. that they muft practile hearty Repen-
tance for pafs'd Sins, Prayer for divine For-
givenefs, and watchful Endeavours to fulfil
all Duty, and avoid every Sin for Time to
come.

I fuppofe therefore, that tho' Mankind,
according to the Conftitution and Law of
the Propagation of their Natures is brought

R into

1^1 The Strength ^w^Weaknefs

Into the World under unhappy Circumftances,
with Prejudices againft Truth and Goodnefs,
and Propenlities to Evil, yet there is in the
Nature of Man ftill, fuch a Principle of
Reafon and Confeience remaining, as now
and then gives him fecret Hints and Intima-
tions of the Differences of Good and Evil, and
the different Confequences of them : And
that if all thefe Hints were duly attended to,
and rightly purfued, they would lead him
to true Repentance, and give him encou-
raging Hopes of Acceptance in the Sight of
God. And this rational *Principle (I have
granted) is found in fome conliderable De-
grees among the more learned and polite Na-
tions ; nor are the moft rude and unpolifh'd
Tribes of Mankind utterly deftitute of it :
And perhaps this is full as much as can be
any way claimed, by a degenerate and finful
Race of Creatures at the Hands of an offend-
ed Creator and righteous Governor.

But I proceed; Sixthly, Let us fuppofe fai:-
ther, in order to vindicate the Juflice and Good-
nefs of God in his Conduct toward Mankind,
that he has made fome particular and exprels
Revelation and Difcovery of his own Laws,
and his intended Grace and Mercy towards
Man, in his degenerate State ; and that this
Difcovery of Duty and Grace has been made
to all Mankind, i. e. to all who are the Parents
and Progenitors of the prefent Race of Mor-
tals ; and that it was committed to them for
the Ufe of themfelyes and their Offspring.

Suppole

of Human Reason; ^45

Suppofe that Gpd had, in Ibme exprefs Man-
ner, taught them what they fhould do, as
Men to pleafe him, and as Sinners to remove
his Anger, and to become afrefh interefted
in his Love, and to obtain Happinels in a
way of Religion. And fuppofe after this,
that Mankind, or at leaft the greateftPart of
them, ftiouldhave negleded to pradife thefe
Rules of Religion, or to tranfmit them to
their Offspring, is the Wifdom and Goodnefs
of God bound to be perpetually renewing
his Difcoveries of Grace and Mercy to every
Age ? Is it not iufficiently manifeft, in the
Nature of Things, that Parents fhould pro-
vide for their Childrens Safety ? Has not
God wrought it, jn fome meafiire, into the
very Conftitution of Men, that they Ihould
take care of the Welfare and Happinefs of
their Offspring ? What is that natural and al-
moft univerfal Tendernefs that is found in
Parents towards their Children ? Is it not a
Didate of the God of Nature to them, that
they might take care of the true Happinefs
of thofe whom they bring into the World,
and that in their Relations to God, as well as
their Relations to this World ?

And has not the great and bleffed God
done all that Juftice or Equity could require
for fuch a finful and rebellious Race of Crea-
tures, if he has taught one Generation the
way to recover his Favour and Happinefs,
and has wrought this Principle not only into
the Powers of their Reafon, but even into

R 2 their

244 ^^ Strength and Wcaknefs

their animal Natures, that Parents fiiould
take care of the Welfare of their Offspring,
and fliould teach them the Rules of Duty
and Felicity ?

Seventhly^ Suppofe againj that notwith-
ftanding all this Care and Goodnefs of the
blefled God in revealing his Laws, and his
Grace, that Mankind by Degrees have cor-
rupted themfelves again, and run into fuch a
univerfal Pradice of Impiety and Vice, that
God has manifefted his Indignation againft
their Sins, and their Negled of Religion, by
an univerfal Dcftrudion of their whole Race,
excepting a few Families.

Suppofe he has taught Religion afrefti to
thefe few Fatpilies who were faved from the
univerfal Punifliment and Defolation, and
imprefs'd a deep Senfe of his Juftice, and of
the Evil of Sin, upon their M-inds, by this
fpreading Ruin of their Fellow Creatures :
Suppofe he has given them further Alfu-
rances of his Grace and Goodujcfs, that if
they repent, and do his Will, and truft in
his Mercy, according to the Methods he pre-
fcribed, they fhould t)e faved : Yet after all,
in fome fucceffive Generations, the greatefi
Part of them corrupt themfelves again, and
grow Rebels againfl: their Maker : What fhall
be faid in a Way of Vindication or Apology
for fuch a Race of Criminals, who are nei-
ther to be kept in their Duty by Es^amples
of Vengeance, or Difcoveries of Grace ?
What is there can reafonably be alledged by

way

</ Human Reason. 245

way of Aeptffation^ againft the Juftice and
Goodnefs of the great God, if he leave them
to perifh la their wilftil Ignorance and Re-
bellion f

While I have been reprefenting this Mat-
ter, Logt^o, while I have been ftiewing the
repeated Difcoveries of Grace and Duty
made to all Mankind, I know you are fo
well acquainted with the Bible, that your
Thoughts muft needs run upon the Grace
manifefted to ^dam and Eve after their firfi:
Sin, when God taught them Sacrifices, and,
without doubt, promifed them Pardon and
Peace,, and gave Intimations of a Saviour
and Salvation, in much plainer Language,
and greater Variety, than the ftiort Hiftory
of Mof&s can be fuppofed to contain in a
Page or two in the Book of Genejis : And I
doubt not but when I Ipeak of fome univer-
fal Vengeance deftroying finful Man, and of
a fecond Revelation of Grace n^ade to all
Mankind, who were faved out of the gene-
ral Deftruftion of the World, you readily
apprehend the four Couple of Perfons faved
out of the general Deluge in the Ark, that is,
Nba^f with his three Sons, and all their
Wives : And yet, even after all thefe In-
ftances of Vengeance and Grace, Mankind
grew moft abominably ignorant, corrupt,
and profligate, vicious, and profane, in moft
of the Families of the World.

Now is the bleffed God bound in every
Age of Mankind to renew the Difcoveries of

R 3 his

24^ ^^^ Strength and Weakflefs

his Mercy and their Duty, of the true Reli-
gion, and the Way of Salvation, and that to
every Family, when 'tis evident that he had
twice made fuch Difcoveries to all Mankind,
in the Family of Adam^ and in that of l^oah^
who were the two Progenitors of all human
Nature, in different Ages ? And efpecially,
iince we believe, God had both inclined and
commanded the Heads of thcfe Families,
Adam and 'Noah^ to inltrud their Children in
thefe moft important Concerns, and fince he
had fo wrought into the Conftitution of every
Parent a natural tender Concern for the Wel-
fare of all their Offspring, to influence them
to communicate thefe Inftrudions. Has not
God, the Wife and the Merciful, done all
that Juftice can require, toward the Propa-
gation of the liiperadded Light of Grace
thro* all the World, befides the common
Light of Rcafon which is continued to them,
and which in itfelf is naturally and remote-
ly fufficient to lead them to Religion and
Happinels ?

Give me leave. Sir, to ftate this Cafe in
two Similitudes, and fee whether the Equity
and Goodnels of God, the Creator and Go-
vernor of the World, may not be thereby
fufficicntly vindicated in his Condud towards
Mankind.

The firft Similitude is this : Suppole a
Sovereign Prince has found the Inhabitants
of fome City of his Dominion breaking the
general Laws of his Kingdom, and rebelling

againfl

q/" Human Reason. 247

againft him, aad on that Account, they are
banifh'd from that City, and from the King's
Prefence, into a diftant Province, where they
continue in their Rebellion : Their Pofterity
are born under this Banilhment, and yet ftill
rebel, and break the Laws of their Prince,
and by degrees forget thele Laws, andlofe
the Knowledge of their Duty.

Suppofe at any time the King publifties an
Ad of Grace, wherein he reveals their gene-
ral Duty to them afrefli, and further declares
to them, that wholbever of this Race of Re-
bels will repent of their Crimes, will ask
Forgivenefs upon their Knees, will renew
their Oath of Allegiance, obey his Will, and
truft in his Mercy, fliall be reftored to their
City, and to the King's Prefence and Fa-
vour.

The King having appointed this Method
of Grace, and publifh'd it to all the Rebels,
he juftly expeds, that that Generation and
their Pofterity ftiould carefully tranfmit the
Knowledge of their Duty to their Offspring,
and that all Ihould conform themfelves both
to his general Laws, and to the appointed
Methods in this Ad of Grace, till he himfelf
fliall alter it : And whatfoever new or fur-
ther Methods this abfolute Sovereign fliall
appoint to them hereafter, for the obtaining
his Favour, all that hear of it, both they
and their Children, are bound to comply
with it, if ever they would find Favour at

Court.

R 4 The

248 T'h^ Strength and Weaknefs

The King doth not think himfelf obliged
every Year nor every Age to give the rifing
Generation a new^and itnmediate Promulga-
tion of his general Laws, nor of this Aft of
Grace, nor to repeat to them over again the
Teflimony and Proofs of its Royalty and
Authority. Yet the Children being Rebels
ftill, may be ftill juftly continued in their
Banilhment, for their own and their Parents
Rebellion, if they do not comply with the
appointed Method in the Aft of Grace which
was publiih'd in their Great Grandfathers
Days.

Is it not a common Cafe among Mankind,
that when any King makes a Law with a
'Penalty ^ and publilhes it once thro' his whole
Nation, he doth not think himfelf bound to
publifli this anew, as often as new Subjefts
are born in his Dominions? And yet not
only all the prefent Subjeds, but their Pofte-
rity alfo, who break this Law, are, in the
common Senfe of Mankind, liable to the Pe-
nalty, becaufe 'tis fuppofed, that Nature
obliges Men to communicate fuch neceffary
Knowledge to their own Offspring. Much
lefs would any King who freely publiih'd ari
Ad of Grace to Rebels, think himfelf obliged
in Juftice to repeat the Publication of this
Ad to every new Generation of Rebels who
ftiould arile, and continue in the known and
wilful Rebellion of their Fathers \ for fince
he was not obliged to make any fuch Ad of

Grace

o/ Human Reason, i^^

Grace at firft, he can never be obliged to
repeat the Proclamation of it.

But let it be fuppofed yet further, that
the King of the Country fhonld hear of the
continued Rebellion of thofe Subjefts, and
that they had perfifted in the Violation of his
Laws, and defpiled and rejeded, forgotten
and loft the Proclamations of his Grace j and
iuppofe he fhould fend his Army to deftroy
all that Race of Rebels, except a few Fami-
lies, in order to manifeft his juft Indignation
againft their Crimes, and thereby awaken
thofe that were left, to a more awful Senfe
of the Majefty and Juftice of their King, and
of their own Duties to him : Yet further, we
will fuppofe he Ihould fend another Procla-
mation of Mercy to thefe few Families that
he had fpared olit of the general Slaughter,
with Ibme plainer Difcoveries of his Royal
Goodnefs in it, and repeat afrefh to them
what Duties they fhould perform, in order
to partake of this Mercy : Now if after all
this Difcovery both of his Juftice and liis
Grace, this Race of Rebels in two or three
Generations ftiould fo abandon themfelves to
all manner of Difobedience, fliould defpife
this new Proclamation of Mercy, and giving
themfelves up to Riot and Folly, fhould lofe
the Knowledge of the Laws, and Grace of
their Sovereign; What poffible Apology
could be made for this wretched Race of
Rebels, why they Ihould not be continued

in

250 The Strength and Weaknefs

in their Banifliment, and under the Di^ea-
fure of their King ?

The rebellious Children of thefe rebel
Subjeds may complain indeed, that they
were never told, nor did they know the ge-
neral Laws of the Kingdom, nor were they
acquainted with the particular Ads of Grace,
and thefe fpecial appointed Methods of ob-
taining Pardon and Favour-
But if the general Laws of the Kingdom
were fo far agreeable to the Laws of Reafon
and Nature, that if they would but ferioully
confider with themfelves, and fet their Rea-
Ibn at work in good earneft, they might
£nd out not only thele general Laws^ but {o
much alfo of the partkular Methods of Grace,
as to get fome Hope of Pardon and Accep-
tance, if they fincerely practifed them ^ then,
I fay, thefe Children are highly criminal for
not applying their rational Powers to the
Work, and for not feeking out and pracli-
fing all that was within the Verge and Com-
pafs of their natural Powers, in order to be
reftored to the Favour of the King. And
fuch criminal Creatures juitly continue imder
the Dilpleafure of their Sovereign.

It is granted indeed, that the Parents who
rebell'd againft the King, and brought up
their Offspring to Rebellion and Mifery, who
run counter to that Compaffion which Na-
ture gave them for their Offspring, and by
continuing in their Rebellion loft the Know-
ledge of the Laws, and the Grace of their

King

of Hum AN Reason. 251

King themlelves, and never taught them to
their Children, are much more culpable than
the Children who never adually knew them :
Yet the Children are far from being innocent,
lince their natural Powers, if they awaken'd
them to a right and careful Exercife, might
lead them to fo much Knowledge of the
Laws, and Methods of Grace of their Sove-
reign, as, if fincerely praftifed, they might
hope to find Mercy with him. The King
may be wife, and juft, and gracious ftill, and
yet the Race of Rebels may be in fuch Cir-
cumftances, that not one in a thoufand are
ever likely to be rellor'd to his Favour.

Take the Thing in a little different View,
under another Similitude: Suppofe any par-
ticular Family upon Earth had fome painful
and mortal Difeafe hereditary to the Houle,
derived from the Vices of their Parents, and
more rooted in their Conftitution by their
own Perfonal Vices j and fuppofe the blelTed
God had twice communicated a divine Re-
ceipt or Medicine to their whole Family,
which would relieve and heal every one that
made ufe of it; Is God obliged, by a Mi-
racle, or by Infpiration, to reftore the pre-
cious Secret to this Family, when they have
loft it by their own guilty Negligence ?
When the Parents took no care to preferve
the Remedy, nor the Children ever inquired
for a Cure ? Or when they wander'd after
the moft vain and moft irrational Pretences,
and the moft ridiculous Experiments, to heal

them-

2 5 2 The Strength and Weaknefs

themfelves ? Is it unjuft for God to let them
die under their Difeafe ? Do they not de-
ferve to perifli under their own Diftemper
and Folly ?

Suppofe yet further, that the wife and
righteous God Ihould, in the Courle of his
Providence, fufFer this Difeafe to Ipread it-<
felf, and rage with mortal Fury in fome
fingle Generation, fb as to deftroy the whole
Race, except fcven or eight Perfbns. Now
by fuch a dreadful Speftacle of Death and
Defolaxion, thefe Perfons niuft have a very
terrible Senfe of this mortal Diftemper im-
prefs'd upon their Minds : And fuppole God
ihould again difcover to this furviving Fa-
mily the noble Medicine whereby they might
be heal'd of this Diftemper : Suppofe this
Family ftiould publifti the Terrors of the late
univerfal Deftruftion, together with the pre-
cious Remedy, to the following Generations,
as Noah publifti'd the Hiftory of the Flood,
and the Laws and Grace of God ; yet if all
this be defpifed and neglefted by their Pofte-
rity, and the late Defolation, as well as the
new Notice of the Medicine, be banifli'd
from all their Thoughts, and forgotten in a
few Ages, what can be faid in Excufe for
them, or what Accufation can be brought
againft the Wifdom, luftice, or Goodnefi
of God, if they are fuffer'd to go on and
die?

The Grime is yet more inexcufable^ and
the Juftice and Goodnefs of God yet more

defen-

e/HuMAiN Reason* 253

dfefenfible, if we fuppofe fome chief Ingre-
dients of this fovereign Medicine, which make
a great Part of the Compofition, to be in
fome Senfe within the natural Reach of their
own Faculties to find out, and within the
native Power of their Hands to acquire and
compofe ; fo far at leaft as would greatly
relieve the Diftemper, ind give them com-
fortable Hopes of healing, if they fearch'd
it out, and uled it. But if thefe wretched
Creatures under a mortal Difeafe will never
exercife their Thoughts about a Cure, will
never employ their Reafon carefully and
diligently to iearch and find out the proper
Ingredients, nor ufe their Hands to attempt
the Compofition, but will trifle away all
their Time in Riot and Senfuality, in Dan-
cing and Singing, regardlefs of their own
Lives, what reafonable Charge or Cenfure
can be brought againft the great Governor
of the World, for perniitting them to go on
to Death in their own Madnefs ?

This is the Cafe of Mankind among the
favage Nations of the Earth, who were all
derived from Adam and Noah^ their Fathers,
to whom the Laws of God, and the Methods
of Grace and Salvation were communicated
by God himfelf, and who took care to in-
form their immediate Pofterity, what the
World fuffer'd, by Difobedience to God, at
the Fall and the Floods and took care alio
to teach them thofe Truths and Duties, by
the Belief and Practice of which they might

be

2 54 'I'^^ Strength and Wcaknefs

be faved. 'Tis probable, that Ibme of thefc
Families did retain true Religion for feveral
Ages : But in a few Ages, others deipifed
and loft the Truths and Duties of true [Reli-
gion : Every Generation grew worfe than
their Fathers ; and now whole Nations, with-
out one Exception, are led away by Preju-
dices and Senfuality into endlefs Follies, Er-
rors, and Impieties, without any Care or
Effort of Mind to recover the Knowledge of
the Laws of their Maker, or the Methods of
Jiis Grace.

A due Survey of this laji Conjtderation w^ill
moft effedually refute that wild and unrea-
fonable Charge againft our Dodrine, as if
the great God left aU the JVorld, except the
Jews, for Four thoufand Tears together, dejii-
tute of fuffcient Means to do their Duty, and
to obtain his Favour ; which is as falfe as I
believe the Book of Genefis is true, and has
not fb much as a Colour of Argument to
fupport it.

But before I leave this Head of the fliame-
ful Degeneracy, and grofs- Apoftacy of the
Heathen World, I cannot but take Notice
of one very remarkable Aggravation of the
Crime both of Parents and Children, and
that is, that tho' feveral of thefe Nations in
a few Ages loft and abandon'd the Worlhip
of the true God, the Knowledge of his Laws,
and the Difcoveries of his Grace, tho' the
Parents took no care to communicate them
to their Children, nor the Children to retain

any

of Human Reason. 255

any Notices of them ; yet thefe very Na-
tions are moft obftinately tenacious of the
Idolatry and impious Ceremonies, the favage
and the viciolis Cuftoms and Praftices of their
Anceftors ; and their Parents are as careful
to teach them, and to breed them up in thefe
Iniquities and Errors. If you ask the wild
Americans, the Laplanders, the Hottentots^
the Realbn of their ridiculous Opinions and
Practices, their univerfal Anfwer is, that 'tis
the Cujiom of their 'Nation, and their Fathers
and their Grandfathers, for many yfges, have
believed and done Jo before them. This, in
their Efteem, is a facred and fufficient Rea-
ibn for their immovable Perfeverance in their
own Nonfenfe and Madnefs : So impioufly
fond have they been of the Tradition of
their Anceftors, in their profane and vicious
Cuftoms, while they fo foon and fo eafily
parted with the Rules of Virtue and Reli-
gion, and the Promifes and Hopes of Grace
and Salvation.

'Tis Time now to proceed to the next
Confideration, in order to vindicate the Ju-
ftice and Goodnefs of God in the prefent
Conftitution of Things.

In the eighth Place therefore, fuppofe that
none of the Race of Mankind, whatfoever
Advantages or Difadvantages they lie under,
ftiall ever be condemned in the other World
for the Neglc£t of any Duties, but what
their own Reafon was in a f radical and proxi-
mate Senfe fufficient to find out : Now there

are

2^6 The Strength and Weaknefs

are a fufficient Number of thefe Neglefts to
bring Condemnation upon every Part of the
Heathen World, whether learned or barba-
rous. Suppofe that no Creature ftiall be
punifti'd hereafter for any Sin but what was
fome Way or other committed againft his
own Light or Confcience, or for a plain
wilful Neglect of feeking further Knowledge
of Truth and Duty, by fuch Means as were
plainly and f radically within their Reach:
Suppofe that the great Judge at laft fliall
pals a Sentence of Death upon no Soul but
who fliall be made to recollect his own guilty
Condudt, either by oppoling the Dictates of
his Confcience, by ftifling Convictions of Sin
or Duty, by fuppreffing fome inward Prin-
ciples or Tendencies towards Truth or Vir-
tue, or at leaft by a wilful Negled to purfue
fuch Hints of Knowledge as have been given
him in the Courfe of Providence, or by the
good Spirit of God : Will not this Thought
fairly relieve the Objection, and vindicate
the Honour of the divine Perfections ?

'Tis the Charader of the Heathens^ Rom. i.
T'hat they did not like to retain God in their ■
Knowledge^ that they held the J'ruth in Un-
righteoujhej's ; they flifled the Dictates of
their own Minds ; and when they knew Gody
they would not glorify him as God. Even the
wife Men of the Nations who were ac-
quainted with the true God, wilfully com-
plied with national Idolatries, to the Scandal
of their own Realbn, and the great Provoca-
tion

o^'HumanReason. 257

tion of their Maker, fo that he gave them up
to judicial Blind nefs tor their own yile Abufe
of the Light of their Reafon and Confciences*
Is not the great Governor of the Univerfe to
be juftify'd in this Condud ?

The Defign of the Day of Judgment is to
juftify or condemn Men according to their
Works, and to make the Equity of the great
God, as Governor of the World, appear in
that' Sentence of Juftification or Condemna-
tion : And therefore I am inclined to be-
lieve, that no Perfon in that Day ftiall fall
under the condemning Sentence of the Judge,
but who fhall alio be judged and condemned
in his own awaken'd Confcience, for thole
very Things upon which his Condemnation
proceeds from the Lips of the Judge. Every
Mouth will bejiopped byfuch a Procedure as
this, and all the Heathen World who Ihall
be condemned in that Day, Ihall be made to
recoiled their own Refiftance of Confcience,
and their wilful Negleds, and by the Light
of their own Reafon fhall confefs the Juftice
of the SentencCj and the Equity of him that
condemns.

Tho' it has been fufficiently proved, that
the barbarous and favage Nations of the
Earth have not a froximate and praB'tcal
Sufficiency in their Reafoning Powers to find
out the necelTary Truths and Duties of Re-
ligion, in order to obtain Happinefs, yet
every fingle Creature amongft them had a
praBical and proximate Sufficiency to find

S ' out

258 Tloe Strength and Weaknefs

out and know more of God and their Duty,
and to pradife more Rules of Virtue than
they ever aftually found or praftifed.

And let it be added alfo, that if there were
any Soul amongft them that had foUow'd the
Leadings of his own Reafon and Gonfcience,
together with every Beam of Light, or Hint
of Knowledge that occurr'd in the Courfe of
Life, the blefled God would have manifefted
his Goodnefs in giving that Soul fome further
Hints of the neceffary Truths and Duties of
Religion. 'Tis a univerfal Law of Heaven,
To him that hath^ that is, improveth what
he hath, more Jhall he given: And I am
perfuaded, God would never with-hold his
Hand from communicating further Hints pf
Knowledge, till he fees the Creature wilfully
ilop fhort of what he might attain, and neg-
led or fupprefs fome Intimations of Truth
or Duty, which one Way or other were
fuggefted to h4m. 'Tis rebelling againft
fome Degree of Light that provoketh God
to with-hold Grace from Man, and would
vindicate divine Juftice in its fevereft Sen-
tence.

But in the ninth Place, As there is infinite
Variety of Degrees of Guilt in particular Per-
fons, and their Condud in this World, there
fliall be the fame Variety of the Degrees of
Punilhm'ent in the World to come. He that
knew not his Majier's Will, Jhall be beaten but
with few Stripes, in Comparifon with thofe
Criminals who knew it and fought againft it.

Suppofe

o/ Human Reason^ 259

Suppol^ therefore that the Puniftiment of
thefe rudeft and moft ftupid Nations of the
Earth, in the future Wprld, Ihall be exceed-
ing fmall, in Proportion to the very fmall
Degrees of Light and Knowledge which they
have enjoy 'd, or which have lain fairly and
praftically within their Reach j WjU not
this greatly relieve the Difficulty ?

And if even thefe lighteft Punifhments
which Ihall be affign'd to the moft ignorant
Part of the Heathen World, ftiould be thought
fomething fevere, yet none can be thought
utterly unjuft,. if, as was before obferved,
none are punifh'd but for ading in fome
meafure againft the Light of their own
Minds.

Now, Sir, if we could put all thefe nine
Suppofitions together, and place them in
fuch a happy Situation, as that they might,
with their full Force, projed all their Light
upon this fingle Spot of Darknefs in divine
Providence, about the State and Circum-
ftances of the Heathen World, I perluade
myfelf, they would illuftrate this gloomy
Scene, they would clear up the Difficulties,
and relieve the Charges which are caft upon
the Condud of divine Juftice and Goodnefif
in this Affair.

Let us fuppofe, that Mankind at firft were
placed in happy Gircumftances, with a rich
Sufficiency of natural Powers, to prolong
and continue their own Happinels thro' all
their Immortality, by knowing and doing

S a their

26o The Strength and Weaknefs

their Matter's Will : Suppofe they had fome
proper Notice given them, that if they finn'd
againft God, they fhould not only expofe
themfelves, but their Offspring alfo, to a
Forfeiture of the Bleffings they enjoy 'd, and
ftiould introduce Pains, and Weakneffes, and
Death into their Natures: Suppofe it alfo
evident, from Obfervation and Experience,
from the Weakneffes both of Flefh and Spi-
rit, from the Pains and Miferies of human
Nature, as well as from the univcrfal Cor-
ruption of Morals in the World, that Man-
kind has finn'd againfb God,- and is become
a fallen and degenerate Race of Beings, under
adual Tokens of his Difpleafure; yet that
they are not fo utterly divefled of their ori-
ginal Powers and Bleffings, but that they
have many of the Comforts of this Life left
them to trace out the Goodnefs of their Maker,
and alfo a natural Capacity to find out their
Duty, if they exerted this Capacity to the
utmoft : Suppofe yet further, that God has
made fevcral new Difcoveries both of his
Nature, his Laws, and his Grace, as well as
of the Severity of his punilhing Juflice, to
thofe Families of Mankind whence all the
reft have been derived ; but by Degrees
their criminal Negligence, their Irreligion,
and their fenfual Vices have prevail'd fo far,
as in fome Nations to blot out the Remem-
brance of the true God, his Laws, and his
Grace from amongft them ^ May not the
■ Goodnefs and Juflice of God be fufficiently

vindi-

o/HuMAN Reason. '261

vindicated, if thefe criminal Natidns are
abandon'd bjr Heaven, and fall under divine
Punifhment for thefe abominable Offences ?
and efpecially if the Juftice of God proceed
no further againft them than to condemn and
punilh them for thofe Offences only, which
have been committed againft fome evident
inward or qutward Manifeltation of their
Duty, and the adual Light of their own
Conlciences ; which Offences being compa-
ratively but few in Number, call for a much
lighter Punifhment than thofe Sinners whole
Conlciences* have had higher Degrees of Light
communicated to them in Jewijh or Chriji'tan
Nations ?

Sophro. I thank you heartily, Ptthander^
for the large Repetition you have given us
of your laft Sunday's Morning-Sermon, for I
was then at Church, and heard it with great
Satisfadion.

Pith. I acknowledge, Sir, I efpied you
there, and was almoft afhamed to think how
much I had borrow'd from your Difcourfe,
in fome of thefe Conferences, toward the
Compofition of that Sermon .- But Gratitude
and Juftice demand my hearty Thanks to
Sophronius ; for I am conftrain'd to confels,
that I was not fo well skill'd in this Contro-
verfy when I entered the Lift with Logiflo :
And I am refolved. Sir, for your Sake,
henceforth to entertain a better Opinion of
thofe who are not entirely with me in Mat-^
ters of the Eftablifhed Church. Thus I
S 3 have

26i T'he Strength and Weakivefs

have learn'd at once from your agreeable.
Converfation both Wifdom and Charity.

Sophro. You overwhelm me, Sir, with
Honours and Civilities. I hope this Confe-
rence hath not pafs'd without my own con-
fiderable Improvement, and am glad to find
growing Charity among all that profefs the
Chriftian Name, which I fhall always en-
deavour to promote arrd cultivate ; for with-
out it I can never approve myfelf a Difciple
of the blefled Jefus.

Log. Gentlemen, your mutuar Compli-
ments return fo thick on each other, that I
have fcarce Room to put in my Thanks to
both of you for the Information I have re-
ceiv'd from both. I was wondering indeed
how P.'ithander came to deliver fo long a
Difcourfe, in fo regular a Method and Con-
nexion on the fudden in free Converfation :
But Sophronius hath explain'd it to me, when
he faith it is the Repetition of his Sermon
laft Sunday.

I acknowledge your Goodnefs, Pithandery
that you have given me thrPleafure of hear-
ing this excellent Difcourfe, tho' I was not
fo good as to be at Church : I muft confefs,
Sir, thefe Suppojttions or Confideratlons of
yours are not at all improbable, and carry
a good Force of Argument with them. You
give me a little better Opinion of the Bible
than I had before, fince it teaches you to un-
fold fuch a Difficulty, and to fliew us that

God

o/HuMAN Reason. 263

God may be wife and good, notwithftanding
the prefent wretched Condition of the Hea-
thens who overfpread lb great a Part of this
Earth where we dwell.

But then there is another Difficulty arifeth
here, and 'tis the very laft I fliall mention.
Has God, who is fo wife and good a Being,
left the greateft Part of his Creation to become
finally miferable ? Is this confiftent with the
Defigns of a Being who pofleffes infinite
Goodnefs and "equal Wifdom?

Pith. Truly, Sir, the Scripture feems to
inform us, that there are hut few wh'teh jhall
he faved : Strait is the Gate and narrow is
the Way that leads to Life^ and they are hut
jew' who find it ', whereas the Way to De-
Jiru^ion is broad^ and crouded with Multi-
tudes: And the Apoftle John tells us,
that tho' we who believe in Chrift^ are of
God^ yet the whole World lieth in Wickednefs:
And if at laft it ftiould prove, that there are
far greater Numbers condemn'd to bear the
Anger of their Maker than thofe who enjoy
his Love, they have nothing juftly to com-
plain of but their own ill Condud, fince they
fliall be all condemn'd even in their own
Confciences. God is juft even though all
his Creatures fliould make themfelves mife-
rable.

Sofh. Will you give me leave, ^ithan-
der, to try whether upon fome Principles
of Philofophy and the Rules of Government,
together with fome charitable Turns of

S 4 Thought^

1^4 Tloe Strength and Weaknefs

Thought, I may not be able to give fatis-.
faftory Anfwers to the prefent Inquiry and
Objedion of Logiflo ?

Pith. With all my Heart, Sir, and I Ihall
be happy to learn from you any further Me-
thods of relieving the Difficulties that areliip-.
pofed to attend the Conducl of Providence in
its Tranfadions with the Race of Men.

Sofh. In the firft Place then, what if I
fhould venture to tell you of another Suppo-
fition that has been raifed frojm fome chari-
table Turns of Thought concerning thofe
rude and barbarous Nations, thole guilty and
unhappy Creatures who lived and died inlg-r
norance and Vice, whofe Parents had loft
the Knowledge of God and their Duty before
they were born, and who never came with-
in the Reach of the Gofpel in any of the
Difpenfations of it, either by Noah or Abra-
ham., Mofes or Chr'iji, What if we Ihould
fuppofe thefe Wretches, by the over- flowing
Mercy of God, fhould be favoured with fome
other State of Trial or Probation, before the
final Sentence of the 1 aft Day condemns them
to perpetual Mifery ? You know fome Pcr-
fons have fiippofed, that in the invifible Re-
gions where finful Spirits are kept, the Souls
of the Rebels who were difobedient in the Days
of Noah., and were drowned in the Flood,
enjoy 'd the Preaching of the Gofpel by Jefus
Chrift himfelf, and that after they had lain
in Prifon and Punifhment fome Thoufands
of Years, Chriji went into Hell for that Pur-

pofe,

ojf Human Reason. 265

pole, I 'J'et. iii. i ^. and preached to the Spirits
in ^rifon^ who were once dijobedient. Now
what if thefe guilty and unhappy Creatures,
who never had any Opportunity to acquaint
themfelves with the true God and his Wor-
lhip,and with any Difpenfation of his Mercy,
fhall be raifed again in the fecond Refur-
redion, after the Millennium^ or the happy
State of the Church, is expir'd ? And after
they have fuftain'd Punilhment for their for-
mer Madnefs and Folly from the Time of
their Death till that Day, what if they fhould
be put upon another Trial under the Difpen-
fation of Chrijlianity^ that fo none of all the
Race of Adam may be finally condemned
without having the adual Knowledge of the
Gofpel, at leaft in fome or other of the an-
cient or later Pifpenlations of it ? This would
not afford the leaft Glimpfe of Hope to thofe
Sinners who have finally rejected the divine
Revelations which have been made to them
under any of the Difpenfations of the Gofpel,
and efpecially under the Light of Chriftianity :
Yet tliis would folve every Difficulty and
remove every Pretence againft the Juftice of
God, in his prefent Condud toward i7d'^//?ff»j-,
'Tis true, I cannot fay that I can find this in
my Bible : But a very learned and ingenious
Divine of the Church of England^ who wrote
about thirty Years ago, thinks he hath found
it there, and that is Mr. Staynoe, in his firft
Volume of the Salvation of Man by Jejus
Chriji, to which ElTay on this Subjed I refer

you:

2 66 The Strength and ^^eakneCs

you: But I venture no further into thefe
Depths and Unfearchables of the divine
Counfel.

Yet it muft be confefs'd, that if there
fhould be any other State of Trial appointed
for thofe unhappy Creatures, whom God is
faid to wink at in the Days of their Igno-
rance, Afts xvii. 30. (and, perhaps, for this
Reafon he. is faid to wink at them, becaule
he intended another State of Probation for
them) I fay, if there fhould be fuch a State,
'tis not improbable, that vaft Multitudes of
them might repent and believe, and be
faved.

Pith. This is a very ftrangc Suppofition
indeed ; and I think there might be confi-
derable Objedions raifed againft it from
feveral Places of Scripture.

Sophro. I only mentioned it. Sir, a^ a Sup-
pofition that is not impoffible j for I cannot
fay that I come heartily into it, and there-
fore I will not undertake to be an Advocate
for it : But fuppofe after all, it fhall be
found in the great Day of Decifion, that far
the greatcft Part of the Inhabitants of this
our World have been wilful Criminals againft
the Laws of their Maker, and fall under a
Sentence of Condemnation and Punifhmentj
and fuppofe that, upon the whole, it muft
be acknowledged that there are fome De-
grees of Severity exercifed by the Lord and
Governor of the Univerfe againft the Inha-
bitants of this little Globe of Earth 5 Why

may

o/HuMAN Reason. 167

may he not make the final Impenitents ' of
this our finful World a Monument of his
punifhing Juftice, his Hatred of Sin, and
his Vindication of his own injur'd Honour ?
why may he not fet them as an awful
Warning to Millions of Inhabitants of upper
and larger Worlds of his Dominion, in
Comparifon whereof, perhaps, this Earth is
no bigger than the Prifon of Newgate when
compar'd with the large and fpacious Cities
of London and Wejiminjler '^

Is it efteem'd any unreafonj^ble Severity
in the Xjovernment of Great Britain^ if
twenty or thirty Prifoners m Newgate arc
capitally punilh'd every Year, in order to
deter the Millions of Inhabitants of thefe
two great Cities from the like Crimes ? Does
not every Governor find it proper and ne-
ceffary that there Ihould be fome Examples
made of executing and fuftaining the Penal-
ties of the Law, when Villains, by their
own Crimes, have incurr'd thefe Penalties ?
Does not Prudence itfclf Ibmefimes fee it
needful by fuch Executions to vindicate the
Wifdom and Juftice of the Government, to
maintain the Authority of the Laws, and to
fecure the reft of the Subjeds in their con-
fta'nt Obedience ? And may not a fovereign
Prince chufe which Criminals he pleafes to
pardon in a rebellious Province, and which
of them he will make a Monument of Terror
to preferve the Honour of his Government,
and due Obedience to his Laws? And if by

this

268 The Strength and Weaknefs

this Means he fecures Millions of his Sub-
jcds in their Allegiance to himfelf, and in
the Enjoyment of a thoufand happy Privi-
leges which he has beftow'd upon them ;
who can fay, that this Sovereign has afted
any thing unbecoming a wife or a gracious
Ruler?

Alas ! Sir, we have too ambitious and
overweening a Conceit of ourfelves, when
we imagine, that we, who dwell on this little
Spot of Ground, are the Whole of the intel-
lediual Creation of God; or even that we
make any great or confiderable Part of it.
Perhaps the World of thofe Spirits which
we call Angels^ may be as large and numerous
as ours : There are many Ranks and Degrees
of them, 'thrones and PrmcipaTities^ Domi-
nions and, 'lowers. The Multitudes of their
Armies are ten thoufand times ten thoufand-^
and there may be fome Reafon to think, that
even all thefe Ranks of intelligent Creatures
are but an inconfiderably fmall Portion of the
intelledual Works of God. Perhaps molt,
if not all thefe Orders of Angels might be
form'd with a Regard to this Earth only, Do
be divine Agents and MelTengers to manage
the Affairs of this terreftrial Province of God's
Dominion. 'Tis pofEble, that all the intel-
lectual Creatures of which God has given us
an Account^ from the Beginning of Genejts
to the End of the Revelations^ have Ibme
Relation to this little World of ours. Are
they not all minijlring Sprits., fent forth to

minifter

of Human Reason. 26^

minijier to them •mho /hall be Heirs of Salva-
tion ? Heb. i. ult. And the fallen Angels
in the grand Scheme of God's univerlal Go-
vernment, perhaps, have all their Pofts af-
fign'd to them, by divine Order, or by di-
vine Permiffion, to tranfact no other Affairs
but what relate to Mankind. It is poffible,
that all we call Angels and Devils are only
God's invifible Minifters of this his King-
dom of vifible Creatures call'd Men, both in
their body'd and unbody'd State. Why
may not his other vifible Dominions among
the Stars (which I Ihall point out prefently)
have alfo their proper Ranks of invifible
Minifters, by which his Providence and Go-
vernment may be carry 'd on among them ?

Let us confider yet further, what innu-
merable Ranks of Beings may be found in
the vaft Univerfe which God has made, fu-
perior both to Men-and Angels, in a Grada-
tion almoft infinite. Let us think of the
aflonifhing Varieties and Gradations of Beings
belonging to this our Globe, in Air, on
Earth, or in the Sea, which lie in the de-
fcending Scale of Creatures betwixt the Na-
ture of Man, and the Nature of an Oyjier,
or if there be any Animal of lower Life :
And why may there not be another Variety
.and Gradation of Beings as vaft and afto-
nifhing in the afcending Scale of Exiftences,
all fuperior to us, and yet the highcfl of
them infinitely beneath God, its Maker ?
Surely the Wifdom of God hath an inex-

hauftible

lyo The Strength and Weaknefs

hauftible Sufficiency of Invention to con-
trive, and his Power to produce fuch Grada-
tions, and Hich Varieties. How audacious
a Thing is it then, for fuch little creeping
Animals, who dwell on this Clod of Clay,
to fancy ourfelves lb large a Part of the
Workmanlhip of God, or {b confiderable a
Portion of his extenfive Dominions ? And
fince we are a finful Race of Creatures, who
have fallen from our original State of Holi-?
nefs and Felicity, why may not the bleffed
God think fit to make the greateft Part of
our rebellious World a Monument of his
juft Refentment againft Sin, while other
numerous Ranks of Being abide firm in
their Duty and in their Happinels, and, per-
haps, are confirm'd in their Allegiance and
Felicity, partly by the Warning they re-
ceive from the Revolt and Punifhment of the
Inhabitants of this Earthly Globe. •

'Tis generally now agreed by Philofo-
phers, that the Planetary Worlds, fuch as
Mars^ Venus^ Jupiter^ and Saturn^ are re-
plenifh'd with Inhabitants, as well as this
Earth, which is a Planetary Body like them-
felves. They are placed in fuch a Situation
to the Sun, which is a central Fire, and are
carried round it in certain Periods of Time,
fo as to receive Light and Heat from it in
Proportion to their Diftances and their Re-
volutions, juft as our Earth does : And they
feem to be as proper Habitations for a Va-
riety of unknown Creatures, as the Globe

on

0/ M U M A N R E A S N. 27 I

on which wc tread. Can we fuppofe, that
the Air, the Earth, and the Water all round
this our World Ihould be thus replcnifh'd
every where as it is, with Multitudes of
Inhabitants, and all, in fome meafure, under
the Dominion of Mankind, whofe Race is
propagated and fpread all around it, and is
there not as much Rcafon to conceive, that
thefe vaft bulky Bodies, the Planets, which
are fo well fitted for the Refidence of ani-
mal and intelledual Creatures, Ihould be
mere wafte WildernefTes, huge Solitudes of
lifelefs Matter, without any vital Beings to
replenifh, po.lTefs, and adorn them ? With-
out any intelleftual Tenants there, who
may give God the Glory of his Works ?
This feems not only contrary to the Didates
of Reafon, and to the Appearances of Na-
ture round about us, but to the Words of
Scripture itfelf j for the Prophet Ifaiah tells
us. Chap. xlv. V. 18. That the God who
created the Heavens^ and formed the Earthy
and made it, he created it not in vain-, he
formed it to be inhabited: Whence the Infe-
rence is very natural and obvious, that had
he not form'd it to be the Habitation of
fome Creatures, it had been made in vain.

And may we not make the fame Inference
concerning th|fe huge Planetary Globes of
Saturn and Jupiter, which, perhaps, are Two
hundred times as big as this Earth ? They,
furely, are made to be inhabited, and de-
fign'd for fome better and nobler Purpole,

than

ty 1 The Strength an^ Weaknefs

than merely to give us Mortals a little glim-'
mering Light in the Abfence of the Moon,
to dired a wandering Ship at Midnight, and
to entertain the Curiofity of an Aftronomer
and his Spying-Giafs. Thefe feem to be
Purpofes too low and mean, too little and
inconfiderablq for the prodigious Vaftnefs of
thofe heavenly Bodies, and the Regularity
of their Situations and Motions round the
Sun. The Wifdom of a God does not aim
at fuch poor and unworthy Defigns, by fuch
ftupendous Fabricks as thefe rolling Worlds*
Caucafus, or T'eneriff'^ or a taller Mountain,
if it were made only for the Birth or Refi-
dence of a Moufe, would be a more pro-
portionate Contrivance, and perhaps, a wifer
Defign.

And what if we make yet another Ex-
curfion beyond the Circle wherein Saturn
rolls, which is the moft diftant of our Pla-
netary Globes ? What if we fuppofe, with
fome modern Virtuofds^ that every iix'd Star
is a Sun, or central Fire, to enlighten and
warm a whole Set of Planetary Worlds,
which may roll round it? And what if all
thefe Worlds are furnifh'd with intelleflual
Inhabitants ? What a ftupendous Idea ftiall
we have of the Magnificence of the Works
of God, and the Extent of his innumerable
Dominions ? Where is the Hurt or Danger
of it, if we Ihould yield to thefe Reafbnings,
and to the Philofophy of the Age, fo far as'
to imagine thefe innumerable Worlds to be

the

o/ Hum ArN Reason. 273

the appointed -Refidpnces qf coafcious Be-
ings ? Let us fuppofe ,them all inh,ab,ite4
by animal ^nd intelkdiial Greatures of God,
and, perhaps, better E^ppied than, this our
Earth is, especially, if, Sin and Death: hath
not enter'd amongft, them. ,,

Now tho' we are:,uot f^VQuy'd with. -the
Knowledge of the State, qr- Laws, or Cir-
cumftances pf the Inhabitants of thofeWprlds,
becaufe we are a rebellious and criminal
Province, of God's Dominion, and' deferve
to dwell in Ignorance and Darknefs ; yet
thofe -Upper Regions and Worlds may be
favpur'd with a large and particular Account
of the State and Circumftances of this Earth,
and of the Conduct of God towards the Re-
bel Inhabitants of it : And this Notice of
the Degeneracy and Rebellion of Mankind,
together with the Severity of God, our com-
mon Governor, againft a great Part of Men,
may have a happy Influence to fecure their
Obedience, and to preferve the Inhabitants
of thofe' .Worlds in an everlafting State of
Duty and IJappinefs.

As it has pleafed God, in his Wifdom and
Goodnef?, to reveal to us the heavy and
endlefs Puniftiment he has inflided on the
evil Angels, for their lirft Rebellion and
Difobjedience, and has told us, I'hai: he
fpared not jhe Angds who Jlnned^ hut cafi
them, down, to Hell y and 'has refewed them in
everlajling Chains undfK^ Darknefs.^ mto the
Judgment of , the great Day ^ and fome greater
' " "T ' Puniih-

274 ^^^ Strength hnd Weaknefs

Punifliment to enfue, in order to warn us
of the dangerous Crimes of Pride and Re-
bellion, 1 Pet.'n. 4. Jude 6. 1 ftm. lii.' 6-
fp it is very probable, that the fame divine
Wifdom and Goodrlels has made our Grimes
and Punifhments on this* Globe bf Earth a
Monument of his juft Severity, to give
Warning to foine vaft and unknown Re-
gions of upper Worlds, left they'alfb fhould'
fin againft their Maker, after our Example,
and fall under his dreadful DifpleafUre, as
Mankind has done.

Tho' it fhould appear at the great Day
of Judgment, that the largeft Part of. the
Inhabitants of this our Earth are condcmnM
to greater or lefs Degrees of Unhappiiiefs,
yet (as I befoi-e hinted) perhaps all this
Earth, with all the Number of its Inhabi-
tants put together, are not fo much in Com-
parifbn of the holy and happy Worlds of
intellectual Beings which God has created,
as Newgate is in Comparifon of the populous
' Cities of Wejiminjier and London : And if
by the Punifliment of a few Criminals there
are Millions preferved in Duty and Happi-
nefs, then the great and bleffed ♦God will
have a fpacious and moft illuftrious Difplay
of his Goodnefs above and beyond the Exer-
cile of his more awful Perfeftiohs of Juftice
or Vengeance : And even the Exercife of
thefe awful Perfe<9tions upon a few of the
Subjeds of his Dominions, will become as
it were a Means in the Hand of his Good-

ncls

(^ H U M A N Re A S £* tfff

ttels tfi ni^ke Miili(Shs of thebi for ever
bleffed. 1 ./;

Thus tho' the largeft Patt of Mdakihd
in.ay be finful and unhappy, yet I'm rper-
fuaded, that the far largeft Part of Ood's
whole Intelligent Creation are holy and happy
Beings ^ and if there are foihfe thoufahds of*
miferable immortal Souls oii Ihiis little Globe,
yet there may bej perhaps, abbvfe a thou-
fand whole Worlds of confcious Beitlgs, who
are happy in the FaVtiur of the God who
made them, who love and ferve him, and
rejoice in his Love thro' all the Ages of
their immortality.^ How unreafonable is ic
then ftw us to paifs a Judgment either on the
Condu^ of God, or on the State of his In-
tellectual Creation, by'^fueli a narrow and
limited Survey of his Wifdom, Juftice, and
Goodnefs, as this our little Planetary Globe
of Earth can afford us ?

Log. Welly Sophtomusy I'm wonderfully
pleas'd with this laft Speech of yours. This
feems effedually to feGufe the Honour of
the divine Perfedions againft all Charges, if
you could fliew us the Inhabitants of thefe
Caftles in the Air, thele Ethereal Worlds*
But arc not all thefe mere Suppofitions of
wild Fancy, and imaginary Scenes ? What
Certainty have you of fuch unknown Gtea«
tureS aiid unknown Dominions of God thd
Creator ?

Sophrd, *Tis' granted, Logt/io, that thefd
ttt Suppofitions, but thdy are fuch' Sup|)d-

T a fitioiis

\76 The Strengieh^» J Weaknefs

fiUons as I have fhewn you are plainly built
upon Principles of Reafon : The Force of
Argument that maintains them is fo ilrong,
that, in my Opinion, itrifes to a very high
Degree oi ^rol^ahiUty ^ and therefore they
are not to.be call'd imaginary Scenes, or the
airy Cafties of wild Fancy. If thefe Rea-
fonings are good and folid, then it will folr
loWi that thefe unknown Worlds are fo -far
from being mere Fancies, that they are the
folid and real Struftures of God himfelf,

Belides, Sir, as I remember, it was men-
tion'd by Pithander, that if we can but find
out any fuch Hypothefes or Suptpofitions
which may Iblve realDifiiculties in the Con-
dud of God and. Providence, this will effec-
tually prove, that thefe Difficulties are not
infblvable : And much more effeftual are
they to remove thefe Difficulties when the
Realbn of Things fo far confpires with thefe
Suppofitions, as goes very near to prove them
great Realities.

'J^ith. I am much inclined to come Into
thefe Sentiments of Sophroniusy fince they
carry fuch an Appearance of Realbn and
Truth in them, and fince the^ have lb happy
an Effeft as to reprefent far the greateft Part
of the intellectual Works of God holy and
happy, and hereby do fo much Honour to
the Equity aijd Goodnels of the great Cre-
ator.

Log. I cannot but approve fuch a Scheme
as this, which beflows Virtue and Happinefs

upon

ojf Human Reason, i'jj

upon almoft all the intelligent Creatures of
God \ for I can hardly conceive, that ever a
Bfeing of fuch boundlefs Wifdom, Power,
and Goodnels, ihould produce fb many Mil-
lions of Creatures capable of Pleafure and
Pain, Felicity and Mifery, without defigning
and lecuring Felicity to far the greateft
Part of them.

Sophro. So far as Things appear to me,
Logifioy I cannot but agree with you in this
Sentiment; and by fuch Confiderations and
Realbnings as thefe, I think we have re-
moved the grand Difficulty that lay upon
your Mind with the greateft Weight, {viz.)
How it Ihould come to pafs, that fo many
thoufand Inhabitants of the Heathen World,
who are originally fallen from God, fhould
go on from Age to Age in the Negled: of
God and Virtue, ftill running on in the Paths
of Mifery, and be fo far abandon'd by their
Creator, as not to have a praftical and proxi-
mate Sufficiency in their own Reafoning
Powers to guide and condud them to Reli-
gion and Happinels.

But after all. Sir, give me leave to fay,
that the Nature of the great and bleffed God
is lb infinitely liiperior to all our Powers and
Conceptions, his thoughts Jo far aboiie am
'thoughts^' and his iVays fofar move our Ways,
that if there ihould remain luch Difficulties
in the Condud of his Providence towards
his Creatures, that we could not fairly ac-
count for by our Reafon, and by all our

T 3 Suppo-.

t/R The Strength (aj^JWeaknefs

Suppofitions, yet we arc ftill bound to be-
lieve. Matter of Fa6l, whea our Reafon, Ex-
perience, and Obferyalion aflijre; us of the
Truth of it. "We cannot but believe, that
the Heatheti World aftually lies in a dark
and deplorable Stafe ; and yet, on the other
handj we are bound to believe, that the
great God is perfedly wife, and. righteous,
and good. The Ways and Wctrks of God
may be unknown, and unfearchable, but
they can never be ;injufl;. There may be
infinite- Schemes, within his comprehenfive
View, whereby his Wifdom can reconcile
thofe Things which we know not how to
reconcile. Thofe, different Propofitipns in
the Science of Theology, as well as in Ma-
thematical Learning, ftand within his View,
in amoft perfed and amiable Confiftency,
which, to our narrow Thoughts appear fo
diflbnant, and almoft inconfilient. If there
are fuch fort of feeming Inconfiftencies in
fome Parts oii Geometry^ when we run into
thfi Po6trines.of Infinites and Incommenfu-
rables, which yet all ftand right in the Eye
of God, much: more may we fuppofe, that
in the Works of the great God, aind his di-
vine Schemes and Tranladions, there may be
many„ Things which feem to us allDifiiculty
and , Darkncfs, and yet before him they
Hand in the faireft and moft eafy Light,

When St. Pml ihad confider'd, the, long
Darknefs that lay upon the Qentik World
for many Ages,, the peculiar Privilege of the

yews

oj HUMAN Reason. 279

yewSf to be made, during thofe Ages, the
Favourites of God ; when he confider'd
again, thefe very Favourites, almoft the
whole Nation of them, fo far left as to abufe
the Son of God himfelf, to run into Infide-
lity, and thereby to be abandon'd of God,
their Benefador and their King; when
again, in Prophetick Vifion, after this once
Favourite People had continued long under
Unbelief, Guilt, and Mifery, he fa^y■ that
they flbould be recover'd, and reftor'd to th^
true Religion, and the Favour of God, in his
nth Chapter to the Romans ; with what Ex-
tafy of devout Surprize and Adoration does
he conclude his Difcqurfe ! God hath fhut up
both the Gentiles and the Jews, by turns,
under Unbeliefs that he might have Mercy
upon hoth^ in his own Sealpn : God hath con-
citided t^em all in Unbelief, that he might have
Mercy upon all. O the Depths of the Riches
both of the JVifdom and Knowledge of God !
How unfearchabk are his JudgmentSy and his
Ways pafi finding out ! For who hath known
the Mind of the Lord, or who hath been his
Counfelior? Or who hath fir ft given to hi my
and it fhall be recompenfed unto him agfiin ?
For of him, and thro' him, and to him, are all
S'hingSf to whom be Glory for ever. Amen.

hog., I know not how to make a fuffici-
cnt Acknpwledgment to you, Gentlemen,
for the Favour you have done me, and the
Light* you have given me in thefe Confe-
rences. I am fully fatisfy'd, that the Bulk
t4 of

2 So The Strength and Wcaknefs

of the Heathen World is in a very dark and
deplorable State, aiid amongft thofe who
have loft all traditional Knowledge of divine:
Revelation, their own Reafon ig far from
being fufficient in any ^ira^'kal Senfe, as
you have explain'd it, to lead them to Vir-
tue, Religion, and Happinefs. Upon a juft
Review, I am convinced, that had I been fo
unhappy as to be born amongft them, my
Reafoning Powers would have been exer-
cifed- to no better Purpofe than theirs are :
For why ihould I be fo vain as to imagine
myftlf the wifeft Man among fo rnany Thou-
fands of the prefent Age, and the Millions of
former Generations ? I begin to fee there is
a Neceffity of fome better Advantages in
order to reform Mankind, and to render
them wife, and pious, and happy : Nor do I
know how this can be attain'd, but by fome
favourable Difcoveries fent from Heaven :
And as for all other Religions, that in our
Age pretend to Divinity and Revelation, 'tis
evident in itfelfj that none of them can com-
pare with the Doctrines of the New Tefta-
raent, either for its own internal Excellency,
or the outward Proofs that it came from God.
I muft confefs therefore, I think I am come
as far as King Agriffa when he heard PauV^
Apology for himfelf j for you have almop
ferjuaded me to become a Chriffian.

Tith. Permit me,' Sir, in the JLangijage of
St. Paul to make my Reply : Would to God
that not you only\ but all the young Gentle-

nien

o/ Human Reason. i8i

men of our Age who have been tempted to
abandon the Religion of their Fathers, and
to forfake the Gofpel, and the Faith in
which they were educated, would bethink
themfelves ere it be too late, and become nop
only almoji^ but altogether as firm Believers
in Chrifl as I profefs myfelf to be.

Sophro. And as you have done me the
Honour, Gentlemen, to put me into the
Place of the Learned, and made me your Mo-
derator during this Conference, I ask leave
now to refign this Honour and Office : And
lince '^'ithander has form'd fuch a benevolent
an'd pious Wifh, I take pleafure to occupy the
Place of the Unlearned^ and confirm it with
a mofl fincere and devout j^men.

THE END.

THE

CONTENTS.

The First Conference.

HE JntroduBion Pag. i

Logifto j»^Pithandcr defer thed^ and

the Moderator Sophronius a

fhe Subje£i of Debate frofofed^ and

the fermj explained 6

A Scheme of the, neceffary I'ruths and Duties

of iO'atural Religion profofed by Sophronius

lO

This Scheme vindicated by Sophronius againfi
Jome Scruples of both the Difputants 13

Whether any pqfiphe Inftitutions are neaeffhry
to Sahation^ debated and fettled between
Pithandcr and Sophronius 15

'fhe precife Points ofDifpute adjufed between
the two Difputants under four Particular s^
and reduced to this ^mftion, (viz.) Whe-
ther the Light of Reajon in every Man is
fufficient to find out the Way to the Favour
cfGod and Happinefs^ by Religion and Vir-
tue 21

ne

The C O N T E N T S.

^he fever al Articles of) Natural Religidn e'x-
,'. aminedy how far they are difcoverable hy
Keafbn in rude' and bafbafous' Nations 32
'fhe Unity of God ibid.

"ithe Goodnejs of God 3 8

The Jujiice ofGod, and a future State of Re-
wards and Punijhments 35?
God's Government of the World 44
<J>rayer and Praife due to him 47
Of the Good, and ]E.vll Gods of the Heathens

3^
Official Flrtuesj Jufiicey Truthy Goodnefsy

fitc. SS

Of fraiVtJtng thefe upon Religious or Civil

Principles 57

Of Perfonal Vlrtuesy Temperancey Sobriety

62
Of Convi^ilon of Sin 6y

Of the Duty of Repentance 7 a

Whether Repentance can enfure Forgivenefs

73

What "were the Opinions of the Heathens con-
cerning a future State 80

Whether God may not punijh in the other
World y tho' he pardon at lafi 87

Sdphronius the Moderator fums up the De-
bate 00

Sophronius _g^ww his Senfe of Things Infeven
Proportions, . ■. . ' ^j

■'■•■■■ '.^Mi'mM. '

- ■ -if

The

The C O N T E N T S.

The Second Conference.

T'he ^ejiion adjujiedy Whether Reafon he

Jufficient not only in its InfimBions to guide

Men to Religion^ hut in it s' Motives to bring

them to the Pra^ice of it 107

-Logifto'j Argument on this Head _, 1 op

Anfwer'd by Pithander no

■Whether the aBual Wickednejs of Heathens can

■ pove the Infufficiency of Reafon to inforce

Religion^ Jince Multitudes^ under the Light

of Revelation^ are as wicked 117

This Point debated and determined by fever al

Conftderations ibid.

Of the Aids of the Sprit of "God in Matters

of Religion - iii

Sopiironius clofes the Debate by reconciling

Difiin£iions \iy

Sophronius entertains the Difptltants with a

particular Account of all the Notions of

Religion which he can find in fever al Na-

-. tions of the Earth 13a,

^orth- America 133

^he Mottentots in Africa. ' - 141

Whether thefe barbarous Creatures are not un-

-• capable of learning Rdigion- by Revelation

' , as much as by Reafon, 15^

Of Lapland, and Nova Zembla, md Ruffia

lip
C^-, Mexico 1 1^1

0/ China 1^2

• ■ Of

The CONTENTS.

0/ Ancient Britain i66

Of Rome and Greece, and the Leffer Afia,

and the Ignorance even ^f the Philofophers

in thoje Countries. i68

The Third Conference.

jirguments drawn from the Reafon of'fhtngs^

, and from the 'Nature of God and Many to
prove that Reafon isy or ought to be^ fuffi^
cienty 8Cc. p. i8a

What is meant by Realbn ought to be fuffi-
cient 1 84

The firft Argument. Otherwife Men would
be inexcufahle in their greatefi Superfiitions
and Immoralities 1 85

The fecond Argument. God treats all his

Creatures impartially ^ and does not beftow

fuch Favours and Capacities on one Nation ^

and with^hold them from another 1 88

The third Argument. Reafon is fufficient in
the Affairs of this Life^ and why not in the

, Affairs of Religion, which arefo much more
important ? i p c

The fourth Argument. If phe Fives of Men
will prove the Infufficiency of Reafony they
will prove alfo the Infufficiency of Revela-
tion ,p7

The fifth Argument, ^rue Happinefs is the
End for which Man is made, and therefore
it muft be attainable by the 'Principles with
which Man isfurnifh'd lop

The

The CONTENTS.

The fixth Argument, dravitn from St. Paul'f
Words ^ Rom. ii. 14. Thic Gentiles having
not the Law, are a Law to .theriifdlves

'The laft Argument, from fame excellent Gta^
tions out of Cicei;o, concerning the Law of
Nature^ and the. Power of Reafon 2.0 n

'Whether all the polite Nations did not fupfofi
iReafon infufficient^ and therefore invented
fdme pretended -Revelations a 18

T-be Fourth Co n f^^i e n c e.

W'hetherGod has dealt harder with Man^ than
with the reft of the Animals of this lEarth

,a24

Yhe grand Argument for the Su0ciettcy of

Keafon to lead Mankind to Religfoft and

Hapfinefs^ drawn from the '^tipice and

Goodnejs of God, injified Upon largely^ and

,fujh'd Home 224 217

An Anfiver attempted from the Sin of our f^
'parents 225

T^e Argument defended liS

Another Reply to it, (viz.) T'hat the DoBrlm
of the Sufficiency of Reafon contradi^s plain
FaB, which is eajj^r to judge of than the
Rules of divine Equity ■' ' 230

Suppofe the Argument be}£rong, the Diffi-
culty that arifeth from it falls upon the
Deijis as much as upbn the Chriflians 233

7'he

The G O N T. E N T S.

f^he DeiBs can fropoje no Hyfothejjs to relieve
ity fo happly as the^DoBrine of the Bible
does .. -j ^34

J^ine Conjtderations to relieve this Difficulty y
fropojed by Pithander ^3 5

'shall the greateft Part ofQod's Creatures then
he Jtnful and miferabU ?' ' .263

^ome . Stippojitions' to relieve that Difficulty

■ 2<^4

Mutual Ac'knowlfdgmmts 0/" Satisfadion ^^-
tween the I)ijputants and the Moderator

0.7^

'Ihe Reader is deftred to corre^ the following Mijlakes.

PAG. i8. /. 10. natural Duties. P. 29. l.j. lead the World. ,
P. 41./. 16. Wifdomand Juftice.' P.48. /. 27. invifibleor
infenfible. p.5'o. I. 3c. yiw-firft, readY>nme. P.5-4./.8. ^-.unable.
P. 5-9. /. 24. mayfometimes incline fome. P. 64. l.f. muft either
die for want of Care, or grow up. P. 76. /. uh. for been, r. born.
P.81. /.13. altera. P. 82. I. 2.0. fupera ut. P.93. /. 24. once fet, ,
P. 107. 1. 10. guide, conduft. P. 116. I. 14. for to, r. which.
P.ixf./. 22./9rit, >-.thisHelp. P. 126.^.15-. /or Heathen Worlds,
r. Heathens. P. 1 3 2. 2. 30. jftr : fut , and Mot out then. P. 1 85.
1. 24. for are, r. may be called. P. 1 89. /. 6. r. found out. P. 199.
Z. 29. blot out . /. 3 3 . requires. P.ioo.l.iy.for Mankind, r. Hea-
thens. P.224./.19. notinconfiftent. /. 2o./orlefs,r.more. P.2 28.
/.-I I. Crime. P. 230. /. 4. /or left, r. that. P. 23 j*. /. 14. draws
, chiefly. P.251. /. 22. yirtwice, r.once.